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diff --git a/old/44515-h/44515-h.htm b/old/44515-h/44515-h.htm new file mode 100644 index 0000000..ab2d813 --- /dev/null +++ b/old/44515-h/44515-h.htm @@ -0,0 +1,14573 @@ +<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" + "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> + +<html xmlns="http://www.w3.org/1999/xhtml"> + <head> + <meta http-equiv="Content-Type" content="text/html;charset=iso-8859-1" /> + <title> + The Project Gutenberg eBook of Selections from the Ḳur-án by Edward William Lane. + </title> + +<link rel="coverpage" href="images/cover.jpg" /> + <style type="text/css"> + + p { margin-top: .75em; + text-align: justify; + margin-bottom: .25em; + } + + p.indent { margin-top: 0em; + text-align: justify; margin-left: 2em; text-indent: -2em; + margin-bottom: 0em; + } + p.indent2 { margin-top: .25em; + text-align: justify; margin-left: 2em; text-indent: -2em; + margin-bottom: .25em; + } + + p.name { text-align: right; margin-top: 0em; + margin-bottom: 1.25em; + } + + ul {list-style-type: none;} + ul.IX { list-style-type: none; + text-indent: -1em; font-size: .9em; margin-bottom: .5em; + } + ul.IX li { margin-top: 0; text-indent: -1em; margin-top: .3em; margin-bottom: .3em;} + + h1,h3 { + text-align: center; font-weight: normal; /* all headings centered */ + clear: both; + } + h2 { + text-align: center; font-weight: normal; /* all headings centered */ + clear: both; font-size: 1.2em; + } + + hr { width: 50%; + margin-top: 2em; + margin-bottom: 2em; + margin-left: 25%; + margin-right: 25%; + clear: both; + } + hr.short { width: 16%; + margin-top: 2em; + margin-bottom: 2em; + margin-left: 42%; + margin-right: 42%; + clear: both; + } + + + table {margin-left: auto; margin-right: auto;} + td.left {text-align: left;} + td.right {text-align: right;} + td.center {text-align: center;} + .vertt {vertical-align: top;} + .vertb {vertical-align: bottom;} + .padt1 {padding-top: 1em;} + .padb05 {padding-bottom: .5em;} +.f12 {font-size: 1.2em; } + + body{margin-left: 10%; + margin-right: 10%; + } + +.title-page +{ + text-align: center; + page-break-before: always; + page-break-after: always; +} + + + .pagenum { /* uncomment the next line for invisible page numbers */ + /* visibility: hidden; */ + position: absolute; + left: 92%; + font-size: smaller; + text-align: right; + } /* page numbers */ + + .blockquot {font-size: .9em; margin-left: 5%; margin-right: 5%;} + + .center {text-align: center;} + .smcap {font-variant: small-caps;} + + .caption {font-weight: bold;} + + .figcenter {margin: auto; text-align: center;} + + .footnote {margin-left: 10%; margin-right: 10%; font-size: 0.9em;} + .footnote .label {position: absolute; right: 84%; text-align: right; font-size: 0.9em;} + .fnanchor {vertical-align: super; font-size: .7em; text-decoration: none;} + +.poetry-container + {text-align: center; font-size: .9em;} + +.poetry + { + display: inline-block; + text-align: left; + } + +.poetry .stanza +{ + margin: 0em 0em 0em 0em; +} + +.poetry .line +{ + margin: 0; + text-indent: -3em; + padding-left: 3em; +} +.poetry .i1 {margin-left: 1em;} + +.poetry .i1 {margin-left: 1em;} +.poetry .i4 {margin-left: 4em;} +.poetry .i15 {margin-left: 15em;} +.poetry .right {text-align: right; margin-top: 0em;} + + </style> + + </head> +<body> + + +<pre> + +Project Gutenberg's Selections From The Kur-an, by Edward William Lane + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: Selections From The Kur-an + +Author: Edward William Lane + +Contributor: Stanley Lane Poole + +Release Date: December 26, 2013 [EBook #44515] + +Language: English + +Character set encoding: ISO-8859-1 + +*** START OF THIS PROJECT GUTENBERG EBOOK SELECTIONS FROM THE KUR-AN *** + + + + +Produced by Fritz Ohrenschall, Turgut Dincer and the Online +Distributed Proofreading Team at http://www.pgdp.net (This +file was produced from images generously made available +by The Internet Archive/Canadian Libraries) + + + + + + +</pre> + + +<div class="title-page"> + +<div class="figcenter" style="width: 500px;"> +<img src="images/front.jpg" width="500" height="765" alt="front cover" title="" /> +<span class="caption">front cover</span> +</div> + +<p class="center">TRÜBNER’S<br /> + +ORIENTAL SERIES.<br /> + +VII.</p> + +<p class="center"><small><b>Ballantyne Press</b><br /> +BALLANTYNE, HANSON AND CO.<br /> +EDINBURGH AND LONDON</small></p> + +<p><span class='pagenum'><a name="Page_i" id="Page_i"></a></span></p> + +<p><span class='pagenum'><a name="Page_ii" id="Page_ii"></a></span></p> + +<p><span class='pagenum'><a name="Page_iii" id="Page_iii"></a></span></p> + +<div class="figcenter" style="width: 500px;"> +<img src="images/frontispiece.jpg" width="500" height="372" alt="MECCA" title="" /> +<span class="caption">MECCA</span> +</div> + +<h1>SELECTIONS FROM THE ḲUR-ÁN<br /><br /></h1> + +<p class="center">BY<br /> + +<big>EDWARD WILLIAM LANE,</big></p> + +<p class="center"><small>HON. DOCTOR OF LITERATURE, LEYDEN;<br /> +CORRESPONDENT OF THE INSTITUTE OF FRANCE;<br /> +HON. MEMBER OF THE GERMAN ORIENTAL SOCIETY, THE ROYAL ASIATIC SOCIETY,<br /> +THE ROYAL SOCIETY OF LITERATURE, ETC.;<br /> +AUTHOR OF “THE MODERN EGYPTIANS,” AND “AN ARABIC-ENGLISH LEXICON;”<br /> +TRANSLATOR OF “THE THOUSAND AND ONE NIGHTS.”</small></p> + +<p class="center"><b>A New Edition, Revised and Enlarged,</b><br /><br /> + +<i>WITH AN INTRODUCTION</i>,<br /><br /> + +BY<br /> + +<big>STANLEY LANE POOLE.</big><br /><br /> + +LONDON:<br /> +TRÜBNER & CO., LUDGATE HILL.<br /> +1879.<br /><br /> +<small>[<i>All rights reserved.</i>]</small></p> + +</div> + +<hr /> + +<p><span class='pagenum'><a name="Page_iv" id="Page_iv"></a></span></p> + +<p><span class='pagenum'><a name="Page_v" id="Page_v">[Pg v]</a></span></p> + +<h2>PREFACE.</h2> + +<p>There are several translations of the Ḳur-án in several +languages; but there are very few people who have the +strength of mind to read any of them through. The +chaotic arrangement and frequent repetitions, and the +obscurity of the language, are sufficient to deter the most +persistent reader, whilst the nature of a part of its contents +renders the Ḳur-án unfit for a woman’s eye.</p> + +<p>Yet there always has been a wish to know something +about the sacred book of the Mohammadans, and it was +with the design of satisfying this wish, whilst avoiding +the weariness and the disgust which a complete perusal +of the Ḳur-án must produce, that Mr. Lane arranged the +‘Selections’ which were published in 1843. In spite of +many printer’s errors, due to the author’s absence from +England, the book was so far successful that the edition +was exhausted, and it is now very difficult to obtain +a copy. But partly owing to the obstructions to the +reading offered by an interwoven native commentary, +and partly by reason of the preference shown for the +doctrinal over the poetical passages, the book went +into scholars’ hands rather than into the libraries of +<span class='pagenum'><a name="Page_vi" id="Page_vi">[Pg vi]</a></span> +the general reading public. It has proved of considerable +service to students of Arabic, who have found +it the most accurate rendering in existence of a large part +of the Ḳur-án; and even native Muslims of India, ignorant +of Arabic, have used Lane’s ‘Selections’ as their Bible.</p> + +<p>In this edition I have endeavoured rather to carry out +the original intention of the translator. Experience has +shown that the first plan was over-learned to commend +itself to the average reader, for whom Mr. Lane had +destined the book; in this edition I have therefore +omitted many of the notes, which will not be missed +by the reader for whom the book is intended, and for +which the Arabic scholar has only to refer to the first +edition, or to Sale’s <i>Koran</i>, whence most of them were +derived. Again, the text of the first edition was obscured +and interrupted by an interwoven commentary, which +destroyed the pleasure of the language and often made the +meaning less intelligible than before. This commentary +has been thinned. Where it added nothing to the text, it +has been erased; where it gave a curious or valuable explanation, +it has been thrown into a footnote; where it +merely supplied a necessary word to complete the sense, +that word has been left in the text distinguished by a different +type[1]. Once more, the early and wilder <i>soorahs</i> +were almost wholly omitted in the first edition, whilst +the later more dogmatic and less poetical <i>soorahs</i> were +perhaps too fully represented. I have endeavoured to +establish the balance between the two.</p> + +<p><span class='pagenum'><a name="Page_vii" id="Page_vii">[Pg vii]</a></span></p> + +<p>In this edition the Selections are divided into two parts. +The first is Islám; the second, other religions as regarded +in Islám. In the first are grouped, under distinctive +headings, the more important utterances of Moḥammad on +what his followers must believe and do; in the second are +his versions of the history of the patriarchs and other personages +of the Jewish and Christian writings.</p> + +<p>It is only in the First Part that I have made much alteration, +either by adding fresh extracts (distinguished by a +sign), or by making a few merely verbal alterations in the +original extracts, or by the suppression or transposition of +the commentary. Any alterations that go beyond this—new +renderings, for instance—are duly recorded in the +footnotes.</p> + +<p>The Second Part is almost unchanged from the first +edition. In this part the interwoven commentary is left +entire, for the traditions of the commentators about Abraham +and Moses and Christ are as curious as the traditions +of Moḥammad, and about as credible; and the narrative +style of the Second Part allows the introduction of parentheses +more easily than the rhetorical form which many +of the extracts in the First Part present.</p> + +<p>Mr. Lane’s Introduction was abridged from Sale’s Preliminary +Discourse, with but little addition from his own +knowledge. Sale’s Discourse abounds in information, but +it is too detailed and lengthy for the purpose of this +volume. I have, then, substituted a short sketch of the +beginnings of Islám. I have tried to bring home to the +reader the little we know of the early Arabs; then to draw +the picture of the great Arab prophet and his work; to +<span class='pagenum'><a name="Page_viii" id="Page_viii">[Pg viii]</a></span> +show what are the salient points of Islám; and finally +to explain something of the history of the Ḳur-án and its +contents. I am conscious of having drawn the picture +with a weak hand, but I hope the sketch may serve as a +not quite useless introduction to a volume of typical selections +from a book which, in the peculiar character of its +contents and the extraordinary power of its influence, has +not its parallel in the world.</p> + +<p class="name">S. L. P.</p> + +<p><i>June 1878.</i></p> + +<hr /> + +<p><span class='pagenum'><a name="Page_ix" id="Page_ix">[Pg ix]</a></span></p> + +<h2>CONTENTS.</h2> + +<table summary="TOC" style="font-size: .9em;"> +<tr> +<td class="center padt1 padb05" colspan="3"><i>INTRODUCTION.</i></td> +</tr><tr> +<td class="right" colspan="3">PAGE<br /></td> +</tr><tr> +<td class="right vertt">I.</td> +<td class="left">THE ARABS BEFORE MOḤAMMAD</td> +<td class="right vertb"><a href="#Page_xi">xi</a></td> +</tr><tr> +<td class="right vertt">II.</td> +<td class="left">MOḤAMMAD</td> +<td class="right vertb"><a href="#Page_xxxvii">xxxvii</a></td> +</tr><tr> +<td class="right vertt">III.</td> +<td class="left">ISLÁM</td> +<td class="right vertb"><a href="#Page_lxxvii">lxxvii</a></td> +</tr><tr> +<td class="right vertt">IV.</td> +<td class="left">THE ḲUR-ÁN</td> +<td class="right vertb"><a href="#Page_c">c</a></td> +</tr><tr> +<td class="center padt1 padb05" colspan="3"><i>PART THE FIRST.</i></td> +</tr><tr> + +<td class="right vertt">I.</td> +<td class="left">THE OPENING PRAYER</td> +<td class="right vertb"><a href="#Page_3">3</a></td> +</tr><tr> +<td class="right vertt">II.</td> +<td class="left">PREMONITION</td> +<td class="right vertb"><a href="#Page_4">4</a></td> +</tr><tr> +<td class="right vertt">III.</td> +<td class="left">GOD</td> +<td class="right vertb"><a href="#Page_5">5</a></td> +</tr><tr> +<td class="right vertt">IV.</td> +<td class="left">MOḤAMMAD AND THE ḲUR-ÁN</td> +<td class="right vertb"><a href="#Page_13">13</a></td> +</tr><tr> +<td class="right vertt">V.</td> +<td class="left">THE RESURRECTION, PARADISE, AND HELL</td> +<td class="right vertb"><a href="#Page_21">21</a></td> +</tr><tr> +<td class="right vertt">VI.</td> +<td class="left">PREDESTINATION</td> +<td class="right vertb"><a href="#Page_32">32</a></td> +</tr><tr> +<td class="right vertt">VII.</td> +<td class="left">ANGELS AND JINN</td> +<td class="right vertb"><a href="#Page_33">33</a></td> +</tr><tr> +<td class="right vertt">VIII.</td> +<td class="left">TRUE RELIGION AND FALSE</td> +<td class="right vertb"><a href="#Page_34">34</a></td> +</tr><tr> +<td class="right vertt">IX.</td> +<td class="left">BELIEVERS AND UNBELIEVERS</td> +<td class="right vertb"><a href="#Page_38">38</a></td> +</tr><tr> +<td class="center padt1 padb05" colspan="3"><i>PART THE SECOND.</i></td> +</tr><tr> +<td class="right vertt">I.</td> +<td class="left">PROPHETS, APOSTLES, AND DIVINE BOOKS</td> +<td class="right vertb"><a href="#Page_47">47</a></td> +</tr><tr> +<td class="right vertt">II.</td> +<td class="left">ADAM AND EVE</td> +<td class="right vertb"><a href="#Page_49">49</a></td> +</tr><tr> +<td class="right vertt">III.</td> +<td class="left">ABEL AND CAIN</td> +<td class="right vertb"><a href="#Page_53">53</a></td> +</tr><tr> +<td class="right vertt">IV.</td> +<td class="left">NOAH AND THE FLOOD</td> +<td class="right vertb"><a href="#Page_55">55</a></td> +</tr><tr> +<td class="right vertt">V.</td> +<td class="left">´ÁD AND THAMOOD</td> +<td class="right vertb"><a href="#Page_60">60</a></td> +</tr><tr> +<td class="right vertt">VI.</td> +<td class="left">DHU-L-ḲARNEYN</td> +<td class="right vertb"><a href="#Page_63">63</a></td> +</tr><tr> +<td class="right vertt">VII.<span class='pagenum'><a name="Page_x" id="Page_x">[Pg x]</a></span></td> +<td class="left">ABRAHAM, ISHMAEL, ISAAC</td> +<td class="right vertb"><a href="#Page_66">66</a></td> +</tr><tr> +<td class="right vertt">VIII.</td> +<td class="left">JACOB, JOSEPH AND HIS BRETHREN</td> +<td class="right vertb"><a href="#Page_77">77</a></td> +</tr><tr> +<td class="right vertt">IX.</td> +<td class="left">JOB</td> +<td class="right vertb"><a href="#Page_93">93</a></td> +</tr><tr> +<td class="right vertt">X.</td> +<td class="left">SHO´EYB</td> +<td class="right vertb"><a href="#Page_95">95</a></td> +</tr><tr> +<td class="right vertt">XI.</td> +<td class="left">MOSES AND HIS PEOPLE</td> +<td class="right vertb"><a href="#Page_97">97</a></td> +</tr><tr> +<td class="right vertt">XII.</td> +<td class="left">SAUL, DAVID, SOLOMON</td> +<td class="right vertb"><a href="#Page_132">132</a></td> +</tr><tr> +<td class="right vertt">XIII.</td> +<td class="left">JONAH</td> +<td class="right vertb"><a href="#Page_146">146</a></td> +</tr><tr> +<td class="right vertt">XIV.</td> +<td class="left">EZRA</td> +<td class="right vertb"><a href="#Page_148">148</a></td> +</tr><tr> +<td class="right vertt">XV.</td> +<td class="left">THE MESSIAH</td> +<td class="right vertb"><a href="#Page_149">149</a></td> +</tr><tr> +<td> </td> +<td class="left">INDEXES</td> +<td class="right vertb"><a href="#Page_167">167</a></td> +</tr></table> + +<hr /> + +<p><span class='pagenum'><a name="Page_xi" id="Page_xi">[Pg xi]</a></span></p> + +<h2><big>INTRODUCTION.</big></h2> + +<hr /> +<h3>I.—<i>THE ARABS BEFORE MOḤAMMAD.</i></h3> + +<div class="poetry-container"> +<div class="poetry"> +<div class="stanza"> +<div class="line i1">‘Oh, our manhood’s prime vigour! No spirit feels waste,</div> +<div class="line">Not a muscle is stopped in its playing nor sinew unbraced.</div> +<div class="line">Oh, the wild joys of living! the leaping from rock up to rock,</div> +<div class="line">The strong rending of boughs from the fir-tree, the cool silver shock</div> +<div class="line">Of the plunge in the pool’s living water, the hunt of the bear,</div> +<div class="line">And the sultriness showing the lion is couched in his lair.</div> +<div class="line">And the meal, the rich dates yellowed over with gold-dust divine,</div> +<div class="line">And the locust flesh steeped in the pitcher, the full draught of wine,</div> +<div class="line">And the sleep in the dried river-channel where bulrushes tell</div> +<div class="line">That the water was wont to go warbling so softly and well.</div> +<div class="line">How good is man’s life, the mere living! how fit to employ</div> +<div class="line">All the heart and the soul and the senses for ever in joy!’</div> +<div class="line i15">—<span class="smcap">Browning</span>, <i>Saul</i>.</div> +</div></div></div> + +<p>Between Egypt and Assyria, jostled by both, yielding to +neither, lay a strange country, unknown save at its marches +even to its neighbours, dwelt-in by a people that held +itself aloof from all the earth—a people whom the great +empires of the ancient world in vain essayed to conquer, +against whom the power of Persia, Egypt, Rome, Byzantium +was proven impotence, and at whose hands even the +superb Alexander, had he lived to test his dream, might +for once have learnt the lesson of defeat. Witnessing the +struggle and fall of one and another of the great tyrannies +of antiquity, yet never entering the arena of the fight;—swept +on its northern frontier by the conflicting armies of +Khusru and Cæsar, but lifting never a hand in either +cause;—Arabia was at length to issue forth from its silent +mystery, and after baffling for a thousand years the curious +gaze of strangers, was at last to draw to itself the +fearful eyes of all men. The people of whom almost +<span class='pagenum'><a name="Page_xii" id="Page_xii">[Pg xii]</a></span> +nothing before could certainly be asserted but its existence +was finally of its own free will to throw aside the veil, to +come forth from its fastnesses, and imperiously to bring +to its feet the kingdoms of the world.</p> + +<p>It is not all Arabia of which I speak. The story to +tell has nothing as yet to say to the ‘happy’ tilled lands of +the south, nor to the outlying princedoms of El-Ḥeereh and +Ghassán bordering the territories and admitting the suzerainty +of Persia and Rome. These lands were not wrapped +in mystery: the Himyerite’s kingdom in the Yemen, the +rule of Zenobia at Palmyra, were familiar to the nations +around. But the cradle of Islám was not here.</p> + +<p>Along the eastern coast of the Red Sea, sometimes +thrusting its spurs of red sandstone and porphyry into the +waves, sometimes drawing away and leaving a wide stretch +of lowland, runs a rugged range of mountain. One above +another, the hills rise from the coast, leaving here and there +between them a green valley, where you may see an Arab +settlement or a group of Bedawees watering their flocks. +Rivers there are none; and the streams that gather from +the rainfall are scarcely formed but they sink into the +parched earth. Yet beneath the dried-up torrent-beds a +rivulet trickles at times, and straightway there spreads a +rich oasis dearly prized by the wanderers of the desert. +All else is bare and desolate. Climb hill after hill, and +the same sight meets the eye—barren mountain-side, dry +gravelly plain, and the rare green valleys. At length +you have reached the topmost ridge; and you see, not +a steep descent, no expected return to the plain, but a +vast desert plateau, blank, inhospitable, to all but Arabs +unindwellable. You have climbed the Ḥijáz—the ‘barrier’—and +are come to the steppes of the Nejd—the ‘highland.’ +In the valleys of this barrier-land are the Holy +Cities, Mekka and Medina. Here is the birthplace of +Islám: the Arab tribes of the Ḥijáz and the Nejd were +the first disciples of Moḥammad.</p> + +<p>One may tell much of a people’s character from its +<span class='pagenum'><a name="Page_xiii" id="Page_xiii">[Pg xiii]</a></span> +home. Truism as it seems, there is yet a meaning in the +saying that the Arabs are peculiarly the people of Arabia. +Those who have travelled in this wonderful land tell us of +the quickening influence of the air and scene of the desert. +The fresh breath of the plain, the glorious sky, the still +of the wide expanse, trod by no step but your own, looked +upon only by yourself and perhaps yonder solitary eagle +or the wild goat leaping the cliffs you have left behind, +the absolute stillness and aloneness, bring about a strange +sense of delight and exultation, a bounding-up of spirits +held in long restraint, an unknown nimbleness of wit and +limb. The Arabs felt all this and more in their bright +imaginative souls. A few would settle in villages, and +engage in the trade which came through from India +to the West; but such were held in poor repute by the +true Bedawees, who preferred above all things else the free +life of the desert. It is a relief to turn from the hurry +and unrest of modern civilisation, from the never-ending +strife for wealth, for ‘position,’ for pleasure, even for +knowledge, and look for a moment on the careless life of +the Bedawee. He lived the aimless, satisfied life of some +child; he sought no change; he was supremely content +with the exquisite sense of simple existence; he was +happy because he lived. He wished no more. He +dreaded the dark After-death; he thrust it from his +thoughts as often as it would force itself unwelcome upon +him. Utterly fearless of man and fortune, he took no +thought for the morrow: whatever it brought forth, he +felt confidently his strength to enjoy or endure; only let +him seize the happiness of to-day while it shall last, and +drain to the dregs the overbrimming cup of his life. He +was ambitious of glory and victory, but it was not an +ambition that clouded his joy. Throughout a life that +was full of energy, of passion, of strong endeavour after +his ideal of desert perfectness, there was yet a restful sense +of satisfied enjoyment, a feeling that life was of a surety +well worth living.</p> + +<p><span class='pagenum'><a name="Page_xiv" id="Page_xiv">[Pg xiv]</a></span></p> + +<p>For the Arab had his ideal of life. The true son of the +desert must in the old times do more than stretch his +limbs contentedly under the shade of the overhanging +rock. He must be brave and chivalrous, generous, hospitable; +ready to sacrifice himself and his substance for his +clan; prompt to help the needy and the traveller; true to +his word, and, not least, eloquent in his speech.</p> + +<p>Devotion to the clan was the strongest tie the Arab +possessed. Though tracing their descent from a common +traditional ancestor, the great northern family of Bedawees +was split up into numerous clans, owning no +central authority, but led, scarcely governed, each by its +own chief, who was the most valiant and best-born man +in it. The whole clan acted as one being; an injury done +to one member was revenged by all, and even a crime +committed by a clansman was upheld by the whole brotherhood. +Though a small spark would easily light-up war +between even friendly clans, it was rarely that those of +kin met as enemies. It is told how a clan suffered +long and oft-repeated injuries from a kindred clan without +one deed of revenge. ‘They are our brothers,’ they +said; ‘perhaps they will return to better feelings; perhaps +we shall see them again as they once were.’ To be brought +to poverty or even to die for the clan, the Arab deemed +his duty—his privilege. To add by his prowess or his +hospitality or his eloquence to the glory of the clan was +his ambition.</p> + +<div class="poetry-container"> +<div class="poetry"> +<div class="stanza"> +<div class="line">A mountain<a name="FNanchor_2" id="FNanchor_2"></a><a href="#Footnote_2" class="fnanchor">2</a> we have where dwells he whom we shelter there,</div> +<div class="line i1">lofty, before whose height the eye falls back blunted:</div> +<div class="line">Deep-based is its root below ground, and overhead there soars</div> +<div class="line i1">its peak to the stars of heaven whereto no man reaches.</div> +<div class="line">A folk are we who deem it no shame to be slain in fight,</div> +<div class="line i1">though that be the deeming thereof of Salool and ´Ámir;</div> +<div class="line">Our love of death brings near to us our days of doom,</div> +<div class="line i1">but their dooms shrink from death and stand far distant.</div> +<div class="line">There dies among us no lord a quiet death in his bed,</div> +<div class="line i1">and never is blood of us poured forth without vengeance.</div> +<span class='pagenum'><a name="Page_xv" id="Page_xv">[Pg xv]</a></span> +<div class="line">Our souls stream forth in a flood from the edge of the whetted swords:</div> +<div class="line i1">no otherwise than so does our spirit leave its mansion.</div> +<div class="line">Pure is our stock, unsullied: fair is it kept and bright</div> +<div class="line i1">by mothers whose bed bears well, and fathers mighty.</div> +<div class="line">To the best of the uplands we wend, and when the season comes</div> +<div class="line i1">we travel adown to the best of fruitful valleys.</div> +<div class="line">Like rain of the heaven are we: there is not in all our line</div> +<div class="line i1">one blunt of heart, nor among us is counted a niggard.</div> +<div class="line">We say nay when so we will to the words of other men,</div> +<div class="line i1">but no man to us says nay when we give sentence.</div> +<div class="line">When passes a lord of our line, in his stead there rises straight</div> +<div class="line i1">a lord to say the say and do the deeds of the noble.</div> +<div class="line">Our beacon is never quenched to the wanderer of the night,</div> +<div class="line i1">nor has ever a guest blamed us where men meet together.</div> +<div class="line">Our Days<a name="FNanchor_3" id="FNanchor_3"></a><a href="#Footnote_3" class="fnanchor">3</a> are famous among our foemen, of fair report,</div> +<div class="line i1">branded and blazed with glory like noble horses.</div> +<div class="line">Our swords have swept throughout all lands both west and east,</div> +<div class="line i1">and gathered many a notch from the steel of hauberk-wearers;</div> +<div class="line">Not used are they when drawn to be laid back in the sheaths</div> +<div class="line i1">before that the folk they meet are spoiled and scattered.</div> +<div class="line">If thou knowest not, ask men what they think of us and them</div> +<div class="line i1">—not alike are he that knows and he that knows not.</div> +<div class="line">The children of Ed-Dayyán are the shaft of their people’s mill,</div> +<div class="line i1">—around them it turns and whirls, while they stand midmost.<a name="FNanchor_4" id="FNanchor_4"></a><a href="#Footnote_4" class="fnanchor">4</a></div> +</div></div></div> + +<p>The renown of the clan was closely wrapped up with +the Arab chieftain’s personal renown. He was keenly +sensitive on the point of honour, and to that notion he +attached a breadth of meaning which can scarcely be +understood in these days. Honour included all the different +virtues that went to make up the ideal Bedawee. +To be proved wanting in any of these was to be dishonoured. +Above all things, the man who would ‘keep +<span class='pagenum'><a name="Page_xvi" id="Page_xvi">[Pg xvi]</a></span> +his honour and defile it not’ must be brave and hospitable—</p> + +<div class="poetry-container"> +<div class="poetry"> +<div class="stanza"> +<div class="line">A rushing rain-flood when he gave guerdons:</div> +<div class="line i1">when he sprang to the onset, a mighty lion.</div> +</div></div></div> + +<p>The Arab warrior was a mighty man of valour. He +would spend whole days in the saddle, burdened with heavy +armour, in the pursuit of a foe, seeking the life of the +slayer of his kin, or sweeping down upon the caravan of +rich merchandise which his more peaceful countrymen +of the towns were carrying through the deserts. The +Arab lived mainly by plunder. His land did not yield +him food—unless it were dates, the Bedawee’s bread—and +he relied on the success of his foraging expeditions for his +support. These he conducted with perfect good-breeding; +he used no violence when it could be avoided; he merely +relieved the caravan from the trouble of carrying any +further the goods that he was himself willing to take +charge of, urging, if necessary, the unfair treatment of his +forefather Ishmael as an excellent reason for pillaging the +sons of Isaac. ‘When a woman is the victim, no Bedouin +brigand, however rude, will be ill-mannered enough to +lay hands upon her. He begs her to take off the garment +on which he has set his heart, and he then retires to a +distance and stands with eyes averted, lest he should do +violence to her modesty.’</p> + +<p>The poems of the early Arabs are full of the deeds of +their warriors, the excitement of the pitched battle, the +delight of the pursuit, the nightly raid on the camp, the +trial of skill between rival chiefs, and the other pictures +of a warrior’s triumph. Here we find little of +the generosity of war: mercy was rarely exercised and +hatred was carried to its extremest limits; quarter was +neither asked nor given; to despatch a wounded man was +no disgrace; the families of the vanquished were enslaved. +Notwithstanding his frank genial nature, the Arab was of +a dangerously quick temper, derived, he boasted, from the +flesh he lived on of the camel, the surliest and most ill-conditioned +<span class='pagenum'><a name="Page_xvii" id="Page_xvii">[Pg xvii]</a></span> +of beasts. If he conceived himself insulted, +he was bound to revenge himself to the full, or he would +have been deemed dishonoured for ever. And since his +fiery temper easily took offence, the history of the early +Arabs is full of the traditions of slight quarrels and their +horrible results—secret assassination and the long-lasting +blood-feud.</p> + +<div class="poetry-container"> +<div class="poetry"> +<div class="stanza"> +<div class="line">Many the warriors, noon-journeying, who, when</div> +<div class="line i1">night fell, journeyed on and halted at dawning—</div> +<div class="line">Keen each one of them, girt with a keen blade</div> +<div class="line i1">that when one drew it flashed forth like the lightning—</div> +<div class="line">They were tasting of sleep by sips, when, as</div> +<div class="line i1">they nodded, thou didst fright them, and they were scattered.</div> +<div class="line">Vengeance we did on them: there escaped us</div> +<div class="line i1">of the two houses none but the fewest.</div> +<div class="line">And if Hudheyl<a name="FNanchor_5" id="FNanchor_5"></a><a href="#Footnote_5" class="fnanchor">5</a> broke the edge of his<a name="FNanchor_6" id="FNanchor_6"></a><a href="#Footnote_6" class="fnanchor">6</a> sword-blade—</div> +<div class="line i1">many the notch that Hudheyl gained from him!</div> +<div class="line">Many the time that he made them kneel down on</div> +<div class="line i1">jagged rocks where the hoof is worn with running!</div> +<div class="line">Many the morning he fell on their shelter,</div> +<div class="line i1">and after slaughter came plunder and spoiling!</div> +<div class="line">Hudheyl has been burned by me, one valiant</div> +<div class="line i1">whom Evil tires not though they be wearied—</div> +<div class="line">Whose spear drinks deep the first draught, and thereon</div> +<div class="line i1">drinks deep again of the blood of foemen.</div> +<div class="line">Forbidden was wine, but now it is lawful:</div> +<div class="line i1">hard was the toil that made it lawful!</div> +<div class="line">Reach me the cup, O Sawád son of ´Amr!</div> +<div class="line i1">my body is spent with gaining my vengeance.</div> +<div class="line">To Hudheyl we gave to drink Death’s goblet,</div> +<div class="line i1">whose dregs are disgrace and shame and dishonour.</div> +<div class="line">The hyena laughs over the slain of Hudheyl, and</div> +<div class="line i1">the wolf—see thou—grins by their corpses,</div> +<div class="line">And the vultures flap their wings, full-bellied</div> +<div class="line i1">treading their dead, too gorged to leave them.</div> +</div></div></div> + +<p>The contempt which the Arab, with a few noble exceptions, +felt for the gentler virtues is seen in these lines:—</p> + +<div class="poetry-container"> +<div class="poetry"> +<div class="stanza"> +<div class="line">Had I been a son of Mázin, there had not plundered my herds</div> +<div class="line i1">the sons of the Child of the Dust, Dhuhl son of Sheybán!</div> +<span class='pagenum'><a name="Page_xviii" id="Page_xviii">[Pg xviii]</a></span> +<div class="line">There had straightway arisen to help me a heavy-handed kin,</div> +<div class="line i1">good smiters when help is needed, though the feeble bend to the blow:</div> +<div class="line">Men who, when Evil bares before them his hindmost teeth,</div> +<div class="line i1">fly gaily to meet him, in companies or alone.</div> +<div class="line">They ask not their brother, when he lays before them his wrong</div> +<div class="line i1">in his trouble, to give them proof of the truth of what he says.</div> +<div class="line">But as for my people, though their number be not small,</div> +<div class="line i1">they are good for nought against evil, however light it be;</div> +<div class="line">They requite with forgiveness the wrong of those that do them wrong,</div> +<div class="line i1">and the evil deeds of the evil they meet with kindness and love;</div> +<div class="line">As though thy Lord had created among the tribes of men</div> +<div class="line i1">themselves alone to fear Him, and never one man more.</div> +<div class="line">Would that I had in their stead a folk who, when they ride forth,</div> +<div class="line i1">strike swiftly and hard, on horse or on camel borne!</div> +</div></div></div> + +<p>A point on which the temper of the Bedawee was easily +touched was his family pride. The Arab prized good blood +as much in men as in his horses and camels. In these +he saw the importance of breed, and in men he firmly believed +the same principle held good. With the tenacious +memory of his race, he had no difficulty in remembering +the whole of a complicated pedigree, and he would +often proudly dwell on the purity of his blood and the +gallant deeds of his forefathers. He would challenge +another chief to prove a more noble descent, and hot +disputes and bitter rivalries often came of these comparisons.</p> + +<p>But if noble birth brought rivalry and hatred, it +brought withal excellent virtues. The Arab nobleman +was not a man who was richer and more idle and luxurious +than his inferiors: his position, founded upon descent, +depended for its maintenance on personal qualities. Rank +brought with it onerous obligations. The chief, if he +would retain and carry on the repute of his line, must not +only be fearless and ready to fight all the world; he must +be given to hospitality, generous to kith and kin, and +to all who cry unto him. His tent must be so pitched +in the camp that it shall not only be the first that the +enemy attacks, but also the first the wayworn stranger +approaches; and at night fires must be kindled hard by to +guide wanderers in the desert to his hospitable entertain +<span class='pagenum'><a name="Page_xix" id="Page_xix">[Pg xix]</a></span>ment. +If a man came to an Arab noble’s tent and said, ‘I +throw myself on your honour,’ he was safe from his enemies +until they had trampled on the dead body of his host. +Nothing was baser than to give up a guest; the treachery +was rare, and brought endless dishonour upon the clan in +which the shame had taken place. The poet extols the +tents—</p> + +<div class="poetry-container"> +<div class="poetry"> +<div class="stanza"> +<div class="line">Where dwells a kin great of heart, whose word is enough to shield</div> +<div class="line i1">whom they shelter when peril comes in a night of fierce strife and storm;</div> +<div class="line">Yea, noble are they: the seeker of vengeance gains not from them</div> +<div class="line i1">the blood of his foe, nor is he that wrongs them left without help.</div> +</div></div></div> + +<p>The feeling lasted even under the debased rule of +Muslim despots; for it is related that a governor was once +ordering-out some prisoners to execution, when one of +them asked for a drink of water, which was immediately +given him. He then turned to the governor and said, +‘Wilt thou slay thy guest?’ and was forthwith set free. +A pledge of protection was inferred in the giving of hospitality, +and to break his word was a thing not to be +thought upon by an Arab. He did not care to give an +oath; his simple word was enough, for it was known to +be inviolable. Hence the priceless worth of the Arab +chief’s word of welcome: it meant protection, unswerving +fidelity, help, and succour.</p> + +<p>There was no bound to this hospitality. It was the +pride of the Arab to place everything he possessed at +the service of the guest. The last milch-camel must be +killed sooner than the duties of hospitality be neglected. +The story is told of Ḥátim, a gallant poet-warrior of the +tribe of Ṭayyi, which well illustrates the Arab ideal of +hostship. Ḥátim was at one time brought to the brink of +starvation by the dearth of a rainless season. For a whole +day he and his family had eaten nothing, and at night, after +soothing the children to sleep by telling them some of those +stories in which the Arabs have few rivals, he was trying +by his cheerful conversation to make his wife forget her +<span class='pagenum'><a name="Page_xx" id="Page_xx">[Pg xx]</a></span> +hunger. Just then they heard steps without, and a corner +of the tent was raised. ‘Who is there?’ said Ḥátim. A +woman’s voice replied, ‘I am such a one, thy neighbour. +My children have nothing to eat, and are howling like young +wolves, and I have come to beg help of thee.’ ‘Bring them +here,’ said Ḥátim. His wife asked him what he would do, +for if he could not feed his own children, how should he find +food for this woman’s? ‘Do not disturb thyself,’ he answered. +Now Ḥátim had a horse renowned far and wide for +the purity of his stock and the fleetness and beauty of his +paces. He would not kill his favourite for himself nor +even for his own children; but now he went out and slew +him, and prepared him with fire for the strangers’ need. And +when he saw them eating with his wife and children, he +exclaimed, ‘It were a shame that you alone should eat +whilst all the camp is perishing of hunger;’ and he went +and called the neighbours to the meal, and in the morning +there remained of the horse nothing but his bones. But +as for himself, wrapped in his mantle, he sat apart in a +corner of the tent.</p> + +<p>This Ḥátim is a type of the Arab nature at its noblest. +Though renowned for his courage and skill in war, he +never suffered his enmity to overcome his generosity. He +had sworn an oath never to take a man’s life, and he +strictly observed it, and always withheld the fatal last blow. +In spite of his clemency, he was ever successful in the +wars of his clan, and brought back from his raids many a +rich spoil, only to spend it at once in his princely fashion. +His generosity and faithful observance of his word at +times placed him in positions of great danger; but the +alternative of denying his principles seems never to have +occurred to his mind. For instance, he had imposed upon +himself as a law never to refuse a gift to him that asked it +of him. Once, engaged in single combat, he had disarmed +and routed his opponent, who then turned and said, ‘Ḥátim, +give me thy spear.’ At once he threw it to him, leaving +himself defenceless; and had he not met an adversary +<span class='pagenum'><a name="Page_xxi" id="Page_xxi">[Pg xxi]</a></span> +worthy of himself, this had been the last of his deeds. +Happily Ḥátim was not the only generous warrior of the +Arabs, and his foe did not avail himself of his advantage. +When Ḥátim’s friends remonstrated with him on the rashness +of an act which, in the spirit of shopkeepers, they +regarded as quixotic, Ḥátim said, ‘What would you have +me to do? He asked of me a gift!’</p> + +<p>It was Ḥátim’s practice to buy the liberty of all captives +who sought his aid: it was but another application of the +Arab virtue of hospitality. Once a captive called to him +when he was on a journey and had not with him the +means of paying the ransom. But he was not wont to +allow any difficulties to baulk him of the exercise of his +duty, and he had the prisoner released, stepping meanwhile +into his chains until his own clan should send the +ransom.</p> + +<p>Brave, chivalrous, faithful, and generous beyond the +needful of Arab ideal—so that his niggard wife, using the +privilege of high dames, repudiated him because he was +ever ruining himself and her by his open hand—Ḥátim +filled up the measure of Arab virtue by his eloquence, +and such of his poems as have come down to us reflect +the nobility of his life. As a youth he had shown a +strong passion for poetry, and would spare no means of +doing honour to poets. His grandfather, in despair at the +boy’s extravagance, sent him away from the camp to guard +the camels, which were pastured at a distance. Sitting there +in a state of solitude little congenial to his nature, Ḥátim +lifted his eyes and saw a caravan approaching. It was the +caravan of three great poets who were travelling to the +court of the King of El-Ḥeereh. Ḥátim begged them to alight +and to accept of refreshment after the hot and dreary journey. +He killed them a camel each, though one would have more +than sufficed for the three; and in return they wrote him +verses in praise of himself and his kindred. Overjoyed at +the honour, Ḥátim insisted on the poets each accepting a +hundred camels; and they departed with their gifts. When +<span class='pagenum'><a name="Page_xxii" id="Page_xxii">[Pg xxii]</a></span> +the grandfather came to the pasturing and asked where +the camels were gone, Ḥátim answered, ‘I have exchanged +them for a crown of honour, which will shine for all time +on the brow of thy race. The lines in which great poets +have celebrated our house will pass from mouth to mouth, +and will carry our glory over all Arabia.’ <a name="FNanchor_7" id="FNanchor_7"></a><a href="#Footnote_7" class="fnanchor">7</a></p> + +<p>This story well illustrates the Arab’s passionate love +of poetry. He conceived his language to be the finest +in the world, and he prized eloquence and poetry as the +goodliest gifts of the gods. There were three great events +in Arab life, when the clan was called together and great +feastings and rejoicings ensued. One was the birth of a +son to a chief; another the foaling of a generous mare; +the third was the discovery that a great poet had risen +up among them. The advent of the poet meant the immortality +of the deeds of the clansmen and the everlasting +contumely of their foes; it meant the raising up of the +glory of the tribe over all the clans of Arabia, and the +winning of triumphs by bitterer weapons than sword and +spear—the weapons of stinging satire and scurrilous squib. +No man might dare withstand the power of the poets +among a people who were keenly alive to the point of an +epigram, and who never forgot an ill-natured jibe if it +were borne upon musical verse. Most of the great heroes +of the desert were poets as well as warriors, and their +poesy was deemed the chiefest gem in their crown, and, +like their courage, was counted a proof of generous birth. +The Khalif ´Omar said well, ‘The kings of the Arabs are +their orators and poets, those who practise and who celebrate +all the virtues of the Bedawee.’</p> + +<p>This ancient poetry of the Arabs is the reflection of the +people’s life. Far away from the trouble of the world, +barred by wild wastes from the stranger, the Bedawee +<span class='pagenum'><a name="Page_xxiii" id="Page_xxiii">[Pg xxiii]</a></span> +lived his happy child’s life, enjoying to the uttermost the +good the gods had sent him, delighting in the face that +Nature showed him, inspired by the glorious breath of the +deserts that were his home. His poetry rings of that +desert life. It is emotional, passionate, seldom reflective. +Not the end of life, the whence and the whither, but the +actual present joy of existence, was the subject of his song. +Vivid painting of nature is the characteristic of this poetry: +it is natural, unpolished, unlaboured. The scenes of the +desert—the terrors of the nightly ride through the hill-girdled +valley where the Ghools and the Jinn have their +haunts; the gloom of the barren plain, where the wolf, +‘like a ruined gamester,’ roams ululating; the weariness +of the journey under the noonday sun; the stifling of the +sand-storm, the delusions of the mirage; or again, the +solace of the palm-tree’s shade, and the delights of the +cool well;—such are the pictures of the Arab poet. The +people’s life is another frequent theme: the daily doings +of the herdsman, the quiet pastoral life, on the one hand; +on the other, the deeds of the chiefs—war, plunder, the +chase, wassail, revenge, friendship, love. There were +satires on rival tribes, panegyrics on chiefs, laments for +the dead. This poetry is wholly objective, artless, childlike; +it is the outcome of a people still in the freshness of +youth, whom the mysteries and complications of life have +not yet set a-thinking. ‘Just as his language knows but +the present and the past, so the ancient Arab lived but in +to-day and yesterday. The future is nought to him; he +seizes the present with too thorough abandonment to have +an emotion left for anything beyond. He troubles himself +not with what fate the morrow may bring forth, he +dreams not of a beautiful future,—only he revels in the +present, and his glance looks backward alone. Rich in +ideas and impressions, he is poor in thought. He drains +hastily the foaming cup of life; he feels deeply and passionately; +but it is as if he were never conscious of the +coming of the thoughtful age which, while it surveys the +<span class='pagenum'><a name="Page_xxiv" id="Page_xxiv">[Pg xxiv]</a></span> +past, as often turns an anxious look to the unknown +future.’</p> + +<p>It is very difficult for a Western mind to enter into the +real beauty of the old Arab poetry. The life it depicts is +so unlike any we can now witness, that it is almost removed +beyond the pale of our sympathies. The poetry is +loaded with metaphors and similes, which to us seem far-fetched, +though they are drawn from the simplest daily +sights of the Bedawee. Moreover, it is only in fragments +that we can read it; for the change in the whole character +of Arab life and in the current of Arab ideas which +followed the conquests of Islám extinguished the old +songs, which were no longer suitable to the new conditions +of things; and as they were seldom recorded +in writing, we possess but a little remnant of them.<a name="FNanchor_8" id="FNanchor_8"></a><a href="#Footnote_8" class="fnanchor">8</a> +Yet ‘these fragments may be broken, defaced, dimmed, +and obscured by fanaticism, ignorance, and neglect; but +out of them there arises anew all the freshness, bloom, +and glory of desert-song, as out of Homer’s epics rise the +glowing spring-time of humanity and the deep blue +heavens of Hellas. It is not a transcendental poetry, rich +in deep and thoughtful legend and lore, or glittering in +the many-coloured prisms of fancy, but a poetry the chief +task of which is to paint life and nature as they really +are; and within its narrow bounds it is magnificent. It +is chiefly and characteristically full of manliness, of vigour, +and of a chivalrous spirit, doubly striking when compared +with the spirit of abjectness and slavery found in some +other Asiatic nations. It is wild and vast and monotonous +as the yellow seas of its desert solitudes; it is daring and +noble, tender and true.’ <a name="FNanchor_9" id="FNanchor_9"></a><a href="#Footnote_9" class="fnanchor">9</a></p> + +<p><span class='pagenum'><a name="Page_xxv" id="Page_xxv">[Pg xxv]</a></span></p> + +<p>There was one place where, above all others, the Ḳaṣeedehs +of the ancient Arabs were recited: this was ´Okáḍh, the +Olympia of Arabia, where there was held a great annual +Fair, to which not merely the merchants of Mekka and the +south, but the poet-heroes of all the land resorted. The +Fair of ´Okáḍh was held during the sacred months,—a sort +of ‘God’s Truce,’ when blood could not be shed without a +violation of the ancient customs and faiths of the Bedawees. +Thither went the poets of rival clans, who had as +often locked spears as hurled rhythmical curses. There +was little fear of a bloody ending to the poetic contest, for +those heroes who might meet there with enemies or blood-avengers +are said to have worn masks or veils, and their +poems were recited by a public orator at their dictation. +That these precautions and the sacredness of the time could +not always prevent the ill-feeling evoked by the pointed +personalities of rival singers leading to a fray and bloodshed +is proved by recorded instances; but such results +were uncommon, and as a rule the customs of the time +and place were respected. In spite of occasional broils +on the spot, and the lasting feuds which these poetic +contests must have excited, the Fair of ´Okáḍh was a +grand institution. It served as a focus for the literature +of all Arabia: every one with any pretensions to poetic +power came, and if he could not himself gain the applause +of the assembled people, at least he could form one of the +critical audience on whose verdict rested the fame or the +shame of every poet. The Fair of ´Okáḍh was a literary +congress, without formal judges, but with unbounded +influence. It was here that the polished heroes of the +desert determined points of grammar and prosody; here +the seven Golden Songs were recited, although (alas for +the charming legend!) they were <i>not</i> afterwards ‘suspended’ +on the Kaạbeh; and here ‘a magical language, the language +of the Ḥijáz,’ was built out of the dialects of Arabia, +and was made ready to the skilful hand of Moḥammad, +that he might conquer the world with his Ḳur-án.</p> + +<p><span class='pagenum'><a name="Page_xxvi" id="Page_xxvi">[Pg xxvi]</a></span></p> + +<p>The Fair of ´Okáḍh was not merely a centre of emulation +for Arab poets: it was also an annual review of Bedawee +virtues. It was there that the Arab nation once-a-year +inspected itself, so to say, and brought forth and +criticised its ideals of the noble and the beautiful in life +and in poetry. For it was in poetry that the Arab—and +for that matter each man all the world over—expressed +his highest thoughts, and it was at ´Okáḍh that these +thoughts were measured by the standard of the Bedawee +ideal. The Fair not only maintained the highest standard +of poetry that the Arabic language has ever reached: it +also upheld the noblest idea of life and duty that the +Arab nation has yet set forth and obeyed. ´Okáḍh was +the press, the stage, the pulpit, the Parliament, and the +Académie Française of the Arab people; and when, in his +fear of the infidel poets (whom Imra-el-Ḳeys was to usher +to hell), Moḥammad abolished the Fair, he destroyed the +Arab nation even whilst he created his own new nation of +Muslims;—and the Muslims cannot sit in the places of +the old pagan Arabs.</p> + +<p>It is very difficult for the Western mind to dissociate the +idea of Oriental poetry from the notion of amatory odes, and +sonnets to the lady’s eyebrow: but even the few extracts +that have been given in this chapter show that the Arab +had many other subjects besides love to sing about, and +though the divine theme has its place in almost every poem, +it seldom rivals the prominence of war and nature-painting, +and it is treated from a much less sensual point of view +than that of later Arab poets. Many writers have drawn +a gloomy picture of the condition of women in Arabia +before the coming of Moḥammad, and there is no doubt +that in many cases their lot was a miserable one. There +are ancient Arabic proverbs that point to the contempt in +which woman’s judgment and character were held by the +Arabs of ‘the Time of Ignorance,’ and Moḥammad must +have derived his mean opinion of women from a too general +impression among his countrymen. The marriage tie was +<span class='pagenum'><a name="Page_xxvii" id="Page_xxvii">[Pg xxvii]</a></span> +certainly very loose among the ancient Arabs. The ceremony +itself was of the briefest. The man said <i>khiṭb</i> (<i>i.e.</i> +I am an asker-in-marriage), and the giver-away answered +<i>nikḥ</i> (<i>i.e.</i>, I am a giver-in-marriage), and the knot was thus +tied, only to be undone with equal facility and brevity. +The frequency of divorce among the Arabs does not speak +well for their constancy, and must have had a degrading +effect upon the women. Hence it is argued that women +were the objects of contempt rather than of respect among +the ancient Arabs.</p> + +<p>Yet there is reason to believe that the evidence upon +which this conclusion is founded is partial and one-sided. +There was a wide gulf between the Bedawee and the town +Arab. It is not impossible that the view commonly entertained +as to the state of women in preïslamic times is +based mainly on what Moḥammad saw around him in +Mekka, and not on the ordinary life of the desert. To +such a conjecture a curiously uniform support is lent by +the ancient poetry of the desert; and though the poets +were then—as they always are—men of finer mould than +the rest, yet their example, and still more their poems +passing from mouth to mouth, must have created a widespread +belief in their principles. It is certain that the +roaming Bedawee, like the mediæval knight, entertained +a chivalrous reverence for women, although he, too, like +the knight, was not always above a career of promiscuous +gallantry; but there was always a certain glamour of +romance about the intrigues of the Bedawee. He did not +regard the object of his love as a chattel to be possessed, +but as a divinity to be assiduously worshipped. The poems +are full of instances of the courtly respect displayed by +the heroes of the desert toward defenceless maidens, and +the mere existence of so general an ideal of conduct in the +poems is a strong argument for Arab chivalry: for with +the Arabs the abyss between the ideal accepted of the +mind and the attaining thereof in action was narrower +than it is among ‘more advanced’ nations.</p> + +<p><span class='pagenum'><a name="Page_xxviii" id="Page_xxviii">[Pg xxviii]</a></span></p> + +<p>Whatever was the condition of women in the trading +cities and villages, it is certain that in the desert woman +was regarded as she has never since been among Muslims. +The modern ḥareem system was there as yet undreamt +of; the maid of the desert was unfettered by the +ruinous restrictions of modern life in the East. She was +free to choose her own husband, and to bind him to have +no other wife than herself. She might receive male +visitors, even strangers, without suspicion: for her virtue +was too dear to her and too well assured to need the +keeper. It was the bitterest taunt of all to say to a +hostile clan that their men had not the heart to give +nor their women to deny; for the chastity of the women +of the clan was reckoned only next to the valour +and generosity of the men. In those days bastardy was +an indelible stain. It was the wife who inspired the +hero to deeds of glory, and it was her praise that he most +valued when he returned triumphant. The hero of desert +song thought himself happy to die in guarding some women +from their pursuers. Wounded to the death, ´Antarah +halted alone in a narrow pass, and bade the women press +on to a place of safety. Planting his spear in the ground, +he supported himself on his horse, so that when the pursuers +came up they knew not he was dead, and dared not +approach within reach of his dreaded arm. At length the +horse moved, and the body fell to the ground, and the +enemies saw that it was but the corpse of the hero that +had held the pass. In death, as in a life <i>sans peur et sans +reproche</i>, ´Antarah was true to the chivalry of his race.</p> + +<p>There are many instances like this of the knightly +courtesy of the Arab chief in ‘the Time of Ignorance.’ +In the old days, as an ancient writer says, the true Arab +had but one love, and her he loved till death, and she him. +Even when polygamy became commoner, especially in the +towns, it was not what is meant by polygamy in a modern +Muslim state: it was rather the patriarchal system of +Abram and Sarai.</p> + +<p><span class='pagenum'><a name="Page_xxix" id="Page_xxix">[Pg xxix]</a></span></p> + +<p>There is much in the fragments of the ancient poetry +which reflects this fine spirit. It is ofttimes ‘tender and +true,’ and even Islám could not wholly root out the +real Arab sentiment, which reappears in Muslim times +in the poems of Aboo-Firás. Especially valuable is the +evidence of the old poetry with regard to the love of +a father for his daughters. Infanticide, which is commonly +attributed to the whole Arab nation of every age +before Islám, was in reality exceedingly rare in the +desert, and after almost dying out only revived about +the time of Moḥammad. It was probably adopted by +poor and weak clans, either from inability to support +their children, or in order to protect themselves from the +stain of having their children dishonoured by stronger +tribes, and the occasional practice of this barbarous and +suicidal custom affords no ground for assuming an unnatural +hatred and contempt for girls among the ancient +Arabs. These verses of a father to his daughter tell a +different story:—</p> + +<div class="poetry-container"> +<div class="poetry"> +<div class="stanza"> +<div class="line">If no Umeymeh were there, no want would trouble my soul,</div> +<div class="line i1">no labour call me to toil for bread through pitchiest night;</div> +<div class="line">What moves my longing to live is but that well do I know</div> +<div class="line i1">how low the fatherless lies, how hard the kindness of kin.</div> +<div class="line">I quake before loss of wealth lest lacking fall upon her,</div> +<div class="line i1">and leave her shieldless and bare as flesh set forth on a board.</div> +<div class="line">My life she prays for, and I from mere love pray for her death—</div> +<div class="line i1">yea death, the gentlest and kindest guest to visit a maid.</div> +<div class="line">I fear an uncle’s rebuke, a brother’s harshness for her;</div> +<div class="line i1">my chiefest end was to spare her heart the grief of a word.</div> +</div></div></div> + +<p>Once more, the following lines do not breathe the spirit +of infanticide:—</p> + +<div class="poetry-container"> +<div class="poetry"> +<div class="stanza"> +<div class="line"> +Fortune has brought me down (her wonted way)</div> +<div class="line i1">from station great and high to low estate;</div> +<div class="line">Fortune has rent away my plenteous store:</div> +<div class="line i1">of all my wealth, honour alone is left.</div> +<div class="line">Fortune has turned my joy to tears: how oft</div> +<div class="line i1">did Fortune make me laugh with what she gave!</div> +<div class="line">But for these girls, the Ḳaṭa’s downy brood,</div> +<div class="line i1">unkindly thrust from door to door as hard,</div> +<div class="line">Far would I roam and wide to seek my bread</div> +<div class="line i1">in earth that has no lack of breadth and length;</div> +<span class='pagenum'><a name="Page_xxx" id="Page_xxx">[Pg xxx]</a></span> +<div class="line">Nay, but our children in our midst, what else</div> +<div class="line i1">but our hearts are they walking on the ground?</div> +<div class="line">If but the wind blow harsh on one of them,</div> +<div class="line i1">mine eye says no to slumber all night long.</div> +</div></div></div> + +<p>Hitherto we have been looking at but one side of Arab +life. The Bedawees were indeed the bulk of the race, and +furnished the swords of the Muslim conquests; but there +was also a vigorous town-life in Arabia, and the citizens +waxed rich with the gains of their trafficking. For through +Arabia ran the trade-route between East and West: it was +the Arab traders who carried the produce of the Yemen to +the markets of Syria; and how ancient was their commerce +one may divine from the words of a poet of Judæa +spoken more than a thousand years before the coming of +Moḥammad.</p> + +<div class="poetry-container" style="margin-left: 2em;"> +<div class="poetry"> +<div class="stanza"> +<div class="line">Wedan and Javan from San´a paid for thy produce:</div> +<div class="line i1">sword-blades, cassia, and calamus were in thy trafficking.</div> +<div class="line">Dedan was thy merchant in saddle-cloths for riding;</div> +<div class="line">Arabia and all the merchants of Kedar, they were the merchants of thy +hand:</div> +<div class="line i1">in lambs and rams and goats, in these were they thy merchants.</div> +<div class="line">The merchants of Sheba and Raamah, they were thy merchants,</div> +<div class="line i1">with the chief of all spices, and with every precious stone, and gold, +they paid for thy produce.</div> +<div class="line">Haran, Aden, and Canneh, the merchants of Sheba, Asshur and Chilmad +were thy merchants;</div> +<div class="line">They were thy merchants in excellent wares,</div> +<div class="line i1">in cloth of blue and broidered work,</div> +<div class="line i1">in chests of cloth of divers colours, bound with cords and made fast +among thy merchandize.<a name="FNanchor_10" id="FNanchor_10"></a><a href="#Footnote_10" class="fnanchor">10</a></div> +</div></div></div> + +<p>Mekka was the centre of this trading life, the typical +Arab city of old times—a stirring little town, with its +caravans bringing the silks and woven stuffs of Syria and +the far-famed damask, and carrying away the sweet-smelling +produce of Arabia, frankincense, cinnamon, sandal-wood, +aloe, and myrrh, and the dates and leather +<span class='pagenum'><a name="Page_xxxi" id="Page_xxxi">[Pg xxxi]</a></span> +and metals of the south, and the goods that come to +the Yemen from Africa and even India; its assemblies +of merchant-princes in the Council Hall near the +Kaạbeh; and again its young poets running over with +love and gallantry; its Greek and Persian slave-girls +brightening the luxurious banquet with their native songs, +when as yet there was no Arab school of music, and the +monotonous but not unmelodious chant of the camel-driver +was the national song of Arabia; and its club, where +busy men spent their idle hours in playing chess and +draughts, or in gossiping with their acquaintance. It +was a little republic of commerce, too much infected with +the luxuries and refinements of the states it traded with, +yet retaining enough of the free Arab nature to redeem it +from the charge of effeminacy.</p> + +<p>Mekka was a great home of music and poetry, and +this characteristic lasted into Muslim times. There +is a story of a certain stonemason who had a wonderful +gift of singing. When he was at work the young +men used to come and importune him, and bring him +gifts of money and food to induce him to sing. He +would then make a stipulation that they should first help +him in his work; and forthwith they would strip off their +cloaks, and the stones would gather round him rapidly. +Then he would mount a rock and begin to sing, whilst the +whole hill was coloured red and yellow with the variegated +garments of his audience. Singers were then held in the +highest admiration, and the greatest chiefs used to pay +their court to ladies of the musical profession. One of +them used to give receptions, open to the whole city, in +which she would appear in great state, surrounded by her +ladies-in-waiting, each dressed magnificently, and wearing +‘an elegant artificial chignon.’ It was in this town-life that +the worse qualities of the Arab came out; it was here that +his raging passion for dicing and his thirst for wine were +most prominent. In the desert there was little opportunity +for indulging in either luxury; but in a town which +<span class='pagenum'><a name="Page_xxxii" id="Page_xxxii">[Pg xxxii]</a></span> +often welcomed a caravan bringing goods to the value of +twenty thousand pound, such excesses were to be looked +for. Excited by the song of the Greek slave-girl and the +fumes of mellow wine, the Mekkan would throw the dice +till, like the Germans of Tacitus, he had staked and lost +his own liberty.</p> + +<p>But Mekka was more than a centre of trade and of +song. It was the focus of the religion of the Arabs. +Thither the tribes went up every year to kiss the black +stone which had fallen from heaven in the primeval +days of Adam, and to make the seven circuits of the +Kaạbeh naked,—for they would not approach God in the +garments in which they had done their sins,—and to perform +the other ceremonies of the pilgrimage. The Kaạbeh, +a cubical building in the centre of Mekka, was the most +sacred temple in all Arabia, and it gave its sanctity to all +the district around. It had been, saith tradition, first +built by Adam from a heavenly model, and then rebuilt +from time to time by Seth and Abraham and Ishmael, and +less reverend persons, and it contained the sacred things of +the land. Here was the black stone, here the great god of +red agate, Hubal, and the three hundred and sixty idols, +one for each day of the year, which Moḥammad afterwards +destroyed in one day. Here was Abraham’s stone +and that other which marked the tomb of Ishmael, and hard +by Zemzem, the god-sent spring which gushed from the +sand when the forefather of the Arabs was perishing of +thirst.</p> + +<p>The religion of the ancient Arabs, little as we know of +it, is especially interesting, inasmuch as the Arabs longest +retained the original Semitic character, and hence probably +the original Semitic religion: and so in the ancient religion +of Arabia we see the religion once professed by +Chaldeans, Canaanites, Phœnicians. This ancient religion +‘rises little higher than animistic polydaemonism. It is a +collection of tribal religions standing side by side, only +loosely united, though there are traces of a once closer +<span class='pagenum'><a name="Page_xxxiii" id="Page_xxxiii">[Pg xxxiii]</a></span> +connection.’ <a name="FNanchor_11" id="FNanchor_11"></a><a href="#Footnote_11" class="fnanchor">11</a> The great objects of worship were the sun +and the stars and the three moon-goddesses—El-Lát the +bright moon, Menáh the dark, and El-´Uzzà the union of +the two; whilst a lower cultus of trees, stones, and mountains, +supposed to be dwelt-in by souls, shows that the +religion had not yet quite risen above simple fetishism. At +the time of Moḥammad the Arabs worshipped numerous +images, which may have been merely a development from +the previous stone-worship, or may have been introduced +from intercourse with Christians. There are traces of a +belief in a supreme God behind this pantheon, and the +moon-goddesses and other divinities were regarded as +daughters of <i>the most high God</i> (Alláh ta´ála)—a conception +also possibly derived from Christianity. The various +deities (but not the Supreme Allah) had their fanes, where +human sacrifices, though rare, were not unknown; and +their cultus was superintended by a hereditary line of +seers, who were held in great reverence, but never developed +into a priestly caste.</p> + +<p>Besides the tribal gods, individual households had their +special Penates, to whom was due the first and the last +salám of the returning or outgoing host. But in spite of +all this superstitious apparatus the Arabs were never a +religious people. In the old days, as now, they were reckless, +skeptical, materialistic. They had their gods and +their divining-arrows, but they were ready to demolish +both if the responses proved contrary to their wishes. A +great majority believed in no future life nor in a reckoning-day +of good and evil. If a few tied camels to the graves +of the dead that the corpse might ride mounted to the +judgment-seat, it must have been the exception; and if +there are some doubtful traces of the doctrine of metempsychosis, +this again must have been the creed of the very +few.</p> + +<p><span class='pagenum'><a name="Page_xxxiv" id="Page_xxxiv">[Pg xxxiv]</a></span></p> + +<p>Christianity and Judaism had made but small impress +upon the Arabs. There were Jewish tribes in the north, +and there is evidence in the Ḳur-án and elsewhere that the +traditions and rites of Judaism were widely known in +Arabia. But the creed was too narrow and too exclusively +national to commend itself to the majority of the +people. Christianity fared even worse. Whether or not +St. Paul went there, it is at least certain that very little +effect was produced by the preaching of Christianity in +Arabia. We hear of Christians on the borders, and even +two or three among the Mekkans, and bishops and churches +are spoken of at Dhafár and Nejrán. But the Christianity +that the Arabs knew was, like the Judaism of the northern +tribes, a very imperfect reflection of the faith it professed +to set forth. It had become a thing of the head instead +of the heart, and the refinements of monophysite and +monothelite doctrines gained no hold upon the Arab +mind.</p> + +<p>Thus Judaism and Christianity, though they were well +known, and furnished many ideas and ceremonies to +Islám, were never able to effect any general settlement in +Arabia. The common Arabs did not care much about any +religion, and the finer spirits found the wrangling dogmatism +of the Christian and the narrow isolation of the Jew +little to their mind. For there were before the time of +Moḥammad men who were dissatisfied with the low +fetishism in which their countrymen were plunged, and +who protested emphatically against the idle and often cruel +superstitions of the Arabs. Not to refer to the prophets, +who, as the Ḳur-án relates, were sent in old time to the tribes +of ´Ád and Thamood to convert them, there was, immediately +before the preaching of Moḥammad, a general feeling +that a change was at hand; a prophet was expected, and +women were anxiously hoping for male children if so be +they might mother the Apostle of God; and the more +thoughtful minds, tinged with traditions of Judaism, were +<span class='pagenum'><a name="Page_xxxv" id="Page_xxxv">[Pg xxxv]</a></span> +seeking for what they called ‘the religion of Abraham.’ +These men were called <i>‘Ḥaneefs,’</i> or skeptics, and their +religion seems to have consisted chiefly in a negative position, +in denying the superstition of the Arabs, and in only +asserting the existence of one sole-ruling God whose absolute +slaves are all mankind, without being able to decide +on any minor doctrines, or to determine in what manner +this one God was to be worshipped. So long as the Ḥaneefs +could give their countrymen no more definite creed than +this, their influence was limited to a few inquiring and +doubting minds. It was reserved for Moḥammad to formulate +the faith of the Ḥaneefs in the dogmas of Islám. +For the leader of these few ‘skeptics’ was Zeyd ibn ´Amr, +to whom Moḥammad often resorted, and another, Waraḳah, +was the cousin of the Prophet and his near neighbour: and +thus the Ḥaneefs were the forerunners of the man who +was to change the destinies of the Arabs.</p> + +<p>We can no longer see the true Arab as he was in ‘the +Time of Ignorance,’ and we cannot but regret our loss; +for the Pagan Arab is a noble type of man, though +there be nobler. There is much that is admirable in +his high mettle, his fine sense of honour, his knightliness, +his ‘open-handed, both-handed,’ generosity, his +frank friendship, and his manly independent spirit; +and the faults of this wild reckless nature are not +to be weighed against its many excellencies. When +Moḥammad turned abroad the current of Arab life, he +changed the character of the people. The mixture with +foreign nations, and the quiet town-life that succeeded to +the tumult of conquest, gradually effaced many of the +leading ideas of the old Arab nature, and the remnant that +still dwell in the land of their fathers have lost much of +that nobleness of character which in their ancestors covered +a multitude of sins. Moḥammad in part destroyed the +Arab and created the Muslim. The last is no amends for +the first. The modern Bedawee is neither the one nor the +<span class='pagenum'><a name="Page_xxxvi" id="Page_xxxvi">[Pg xxxvi]</a></span> +other; he has lost the greatness of the old type without +gaining that of the new. As far as the Arabs alone are +concerned, Moḥammad effected a temporary good and a +lasting harm. As to the world at large, that is matter for +another chapter.</p> + +<hr /> + +<p><span class='pagenum'><a name="Page_xxxvii" id="Page_xxxvii">[Pg xxxvii]</a></span></p> + +<h3>II.—<i>MOḤAMMAD.</i></h3> + +<div class="poetry-container"> +<div class="poetry"> +<div class="stanza"> +<div class="line">For every fiery prophet in old times,</div> +<div class="line">And all the sacred madness of the bard,</div> +<div class="line">When God made music through them, could but speak</div> +<div class="line">His music by the framework and the chord;</div> +<div class="line">And as <i>he</i> saw it <i>he hath</i> spoken truth.</div> +<div class="right">—<i>The Holy Grail.</i></div> +</div></div></div> + +<p>A prophet for the Arabs must fulfil two conditions if +he will bring with his good tidings the power of making +them accepted: he must spring from the traditional centre +of Arabian religion, and he must come of a noble family +of pure Arab blood. Moḥammad fulfilled both. His +family was that branch of the Ḳureysh which had raised +Mekka to the dignity of the undisputed metropolis of +Arabia, and which, though impoverished, still held +the chief offices of the sacred territory. Moḥammad’s +grandfather was the virtual chief of Mekka; for to him +belonged the guardianship of the Kaạbeh, and he it was +who used the generous privilege of giving food and +water to the pilgrims who resorted to the ‘House of God.’ +His youngest son, after marrying a kinswoman belonging +to a branch of the Ḳureysh, settled at Yethrib (Medina), +died before the birth of his son (571), and this son, +Moḥammad, lost his mother when he was only six years +old. The orphan was adopted by his grandfather, ´Abd-el-Muṭṭalib; +and a tender affection sprang up between +the chief of eighty years and his little grandson. +Many a day the old man might be seen sitting at his +wonted place near the Kaạbeh, and sharing his mat +with his favourite. He lived but two years more; and +at his dying request, his son Aboo-Ṭálib took charge of +<span class='pagenum'><a name="Page_xxxviii" id="Page_xxxviii">[Pg xxxviii]</a></span> +Moḥammad, for whom he too ever showed a love as of +father and mother.</p> + +<p>Such is the bare outline of Moḥammad’s childhood; +and of his youth we know about as little, though the +Arabian biographies abound in legends, of which some +may be true and most are certainly false. There are +stories of his journeyings to Syria with his uncle, +and his encounter with a mysterious monk of obscure +faith; but there is nothing to show for this tale, and +much to be brought against it. All we can say is, +that Moḥammad probably assisted his family in the war +of the Fijár, and that he must many a time have frequented +the annual Fair of ´Oḳádh, hearing the songs of the desert +chiefs and the praise of Arab life, and listening to the +earnest words of the Jews and Christians and others who +came to the Fair. He was obliged at an early age to earn +his own living; for the noble family of the Háshimees, to +which he belonged, was fast losing its commanding +position, whilst another branch of the Ḳureysh was +succeeding to its dignities. The princely munificence of +Háshim and ´Abd-el-Muṭṭalib was followed by the poverty +and decline of their heirs. The duty of providing the +pilgrims with food was given up by the Háshimees to +the rival branch of Umeyyeh, whilst they retained only the +lighter office of serving water to the worshippers. Moḥammad +must take his share in the labour of the family, +and he was sent to pasture the sheep of the Ḳureysh on +the hills and valleys round Mekka; and though the people +despised the shepherd’s calling, he himself was wont to +look back with pleasure to these early days, saying that +God called never a prophet save from among the sheep-folds. +And doubtless it was then that he developed +that reflective disposition of mind which at length +led him to seek the reform of his people, whilst in his +solitary wanderings with the sheep he gained that marvellous +eye for the beauty and wonder of the earth and +sky which resulted in the gorgeous nature-painting of +<span class='pagenum'><a name="Page_xxxix" id="Page_xxxix">[Pg xxxix]</a></span> +the Ḳur-án. Yet he was glad to change this menial +work for the more lucrative and adventurous post of +camel-driver to the caravans of his wealthy kinswoman +Khadeejeh; and he seems to have taken so kindly to the +duty, which involved responsibilities, and to have acquitted +himself so worthily, that he attracted the notice of +his employer, who straightway fell in love with him, and +presented him with her hand. The marriage was a singularly +happy one, though Moḥammad was scarcely twenty-five +and his wife nearly forty, and it brought him that repose +and exemption from daily toil which he needed in order +to prepare his mind for his great work. But beyond +that, it gave him a loving woman’s heart, that was the +first to believe in his mission, that was ever ready to console +him in his despair and to keep alive within him the +thin flickering flame of hope when no man believed in +him—not even himself—and the world was black before +his eyes.</p> + +<p>We know very little of the next fifteen years. Khadeejeh +bore him sons and daughters, but only the daughters +lived. We hear of his joining a league for the protection +of the weak and oppressed, and there is a legend of his +having acted with wise tact and judgment as arbitrator in +a dispute among the great families of Mekka on the occasion +of the rebuilding of the Kaạbeh. During this time, +moreover, he relieved his still impoverished uncle of the +charge of his son ´Alee—afterwards the Bayard of Islám,—and +he freed and adopted a certain captive, Zeyd; and +these two became his most devoted friends and disciples. +Such is the short but characteristic record of these fifteen +years of manhood. We know very little about what +Moḥammad did, but we hear only one voice as to what +he was. Up to the age of forty his unpretending modest +way of life had attracted but little notice from his townspeople. +He was only known as a simple upright man, +whose life was severely pure and refined, and whose true +desert sense of honour and faith-keeping had won him +the high title of El-Emeen, ‘the Trusty.’</p> + +<p><span class='pagenum'><a name="Page_xl" id="Page_xl">[Pg xl]</a></span></p> + +<p>Let us see what fashion of man this was, who was about +to work a revolution among his countrymen, and change +the conditions of social life in a vast part of the world. +The picture<a name="FNanchor_12" id="FNanchor_12"></a><a href="#Footnote_12" class="fnanchor">12</a> is drawn from an older man than we have yet +seen; but Moḥammad at forty and Moḥammad at fifty or +more were probably very little different. ‘He was of the +middle height, rather thin, but broad of shoulders, wide of +chest, strong of bone and muscle. His head was massive, +strongly developed. Dark hair, slightly curled, flowed in +a dense mass down almost to his shoulders. Even in +advanced age it was sprinkled by only about twenty grey +hairs—produced by the agonies of his “Revelations.” His +face was oval-shaped, slightly tawny of colour. Fine, +long, arched eyebrows were divided by a vein which +throbbed visibly in moments of passion. Great black +restless eyes shone out from under long, heavy eyelashes. +His nose was large, slightly aquiline. His teeth, upon +which he bestowed great care, were well set, dazzling +white. A full beard framed his manly face. His skin +was clear and soft, his complexion “red and white,” his +hands were as “silk and satin,” even as those of a woman. +His step was quick and elastic, yet firm, and as that of +one “who steps from a high to a low place,” In turning +his face he would also turn his full body. His whole gait +and presence were dignified and imposing. His countenance +was mild and pensive. His laugh was rarely more +than a smile....</p> + +<p>‘In his habits he was extremely simple, though he +bestowed great care on his person. His eating and drinking, +his dress and his furniture, retained, even when he +had reached the fulness of power, their almost primitive +nature. The only luxuries he indulged in were, besides +arms, which he highly prized, a pair of yellow boots, a +present from the Negus of Abyssinia. Perfumes, however, +he loved passionately, being most sensitive of smell. +Strong drinks he abhorred.</p> + +<p><span class='pagenum'><a name="Page_xli" id="Page_xli">[Pg xli]</a></span></p> + +<p>‘His constitution was extremely delicate. He was nervously +afraid of bodily pain; he would sob and roar under +it. Eminently unpractical in all common things of life, +he was gifted with mighty powers of imagination, elevation +of mind, delicacy and refinement of feeling. “He is +more modest than a virgin behind her curtain,” it was said +of him. He was most indulgent to his inferiors, and would +never allow his awkward little page to be scolded, whatever +he did. “Ten years,” said Anas, his servant, “was I +about the Prophet, and he never said as much as ‘uff’ to +me.” He was very affectionate towards his family. One +of his boys died on his breast in the smoky house of the +nurse, a blacksmith’s wife. He was very fond of children. +He would stop them in the streets and pat their little +cheeks. He never struck any one in his life. The worst +expression he ever made use of in conversation was, +“What has come to him?—may his forehead be darkened +with mud!” When asked to curse some one he replied, +“I have not been sent to curse, but to be a mercy to mankind.” +“He visited the sick, followed any bier he met, +accepted the invitation of a slave to dinner, mended his +own clothes, milked his goats, and waited upon himself,” +relates summarily another tradition. He never first withdrew +his hand out of another man’s palm, and turned not +before the other had turned.... He was the most faithful +protector of those he protected, the sweetest and most +agreeable in conversation; those who saw him were suddenly +filled with reverence; those who came near him +loved him; they who described him would say, “I have +never seen his like either before or after.” He was of +great taciturnity; but when he spoke it was with emphasis +and deliberation, and no one could ever forget what he +said. He was, however, very nervous and restless withal, +often low-spirited, downcast as to heart and eyes. Yet he +would at times suddenly break through these broodings, +become gay, talkative, jocular, chiefly among his own. He +would then delight in telling little stories, fairy tales, and +<span class='pagenum'><a name="Page_xlii" id="Page_xlii">[Pg xlii]</a></span> +the like. He would romp with the children and play +with their toys.’</p> + +<p>‘He lived with his wives in a row of humble cottages, +separated from one another by palm-branches, cemented +together with mud. He would kindle the fire, sweep the +floor, and milk the goats himself. ´Áïsheh tells us that +he slept upon a leathern mat, and that he mended his +clothes, and even clouted his shoes, with his own hand. +For months together ... he did not get a sufficient meal. +The little food that he had was always shared with those +who dropped in to partake of it. Indeed, outside the Prophet’s +house was a bench or gallery, on which were always +to be found a number of the poor, who lived entirely on +his generosity, and were hence called the “people of the +bench.” His ordinary food was dates and water or barley-bread; +milk and honey were luxuries of which he was +fond, but which he rarely allowed himself. The fare of +the desert seemed most congenial to him, even when he +was sovereign of Arabia.’ <a name="FNanchor_13" id="FNanchor_13"></a><a href="#Footnote_13" class="fnanchor">13</a></p> + +<p>Moḥammad was full forty before he felt himself called +to be an apostle to his people. If he did not actually worship +the local deities of the place, at least he made no public +protest against the fetish worship of the Ḳureysh. Yet +in the several phases of his life, in his contact with traders, +in his association with Zeyd and other men, he had gained +an insight into better things than idols and human sacrifices, +divining-arrows and mountains and stars. He +had heard a dim echo of some ‘religion of Abraham;’ +he had listened to the stories of the Haggadah: he +knew a very little about Jesus of Nazareth. He seems +to have suffered long under the burden of doubt and self-distrust. +He used to wander about the hills alone, brooding +over these things; he shunned the society of men, and +‘solitude became a passion to him.’</p> + +<p>At length came the crisis. He was spending the +<span class='pagenum'><a name="Page_xliii" id="Page_xliii">[Pg xliii]</a></span> +sacred months on Mount Ḥirá, ‘a huge barren rock, +torn by cleft and hollow ravine, standing out solitary in +the full white glare of the desert sun, shadowless, flowerless, +without well or rill.’ Here in a cave Moḥammad +gave himself up to prayer and fasting. Long months or +even years of doubt had increased his nervous excitable +disposition. He had had, they say, cataleptic fits during +his childhood, and was evidently more delicately and +finely constituted than those around him. Given this +nervous nature, and the grim solitude of the hill where he +had almost lived for long weary months, blindly feeling +after some truth upon which to rest his soul, it is not difficult +to believe the tradition of the cave, that Moḥammad +heard a voice say, ‘Cry!’ ‘What shall I cry?’ he answers—the +question that has been burning his heart during +all his mental struggles—</p> + +<div class="poetry-container"> +<div class="poetry"> +<div class="stanza"> +<div class="line">Cry<a name="FNanchor_14" id="FNanchor_14"></a><a href="#Footnote_14" class="fnanchor">14</a>! in the name of thy Lord, who hath created;</div> +<div class="line">He hath created man from a clot of blood.</div> +<div class="line">Cry! and thy Lord is the Most Bountiful,</div> +<div class="line">Who hath taught [writing] by the pen:</div> +<div class="line">He hath taught man that which he knew not.</div> +</div></div></div> + +<p>Moḥammad arose trembling, and went to Khadeejeh, and +told her what he had seen; and she did her woman’s part, +and believed in him and soothed his terror, and bade him +hope for the future. Yet he could not believe in himself. +Was he not perhaps mad, possessed by a devil? Were +these voices of a truth from God? And so he went again +on his solitary wanderings, hearing strange sounds, and +thinking them at one time the testimony of Heaven, +at another the temptings of Satan or the ravings of +madness. Doubting, wondering, hoping, he had fain +put an end to a life which had become intolerable in its +changings from the heaven of hope to the hell of despair, +when again he heard the voice, ‘Thou art the messenger +of God, and I am Gabriel.’ Conviction at length seized +<span class='pagenum'><a name="Page_xliv" id="Page_xliv">[Pg xliv]</a></span> +hold upon him; he was indeed to bring a message of good +tidings to the Arabs, the message of God through His +angel Gabriel. He went back to Khadeejeh exhausted in +mind and body. ‘Wrap me, wrap me,’ he said; and the +word came unto him—</p> + +<div class="poetry-container" style="padding-left: 7em;"> +<div class="poetry"> +<div class="stanza"> +<div class="line">O thou enwrapped in thy mantle</div> +<div class="line">Arise and warn!</div> +<div class="line">And thy Lord,—magnify Him!</div> +<div class="line">And thy raiment,—purify it!</div> +<div class="line">And the abomination,—flee it!</div> +<div class="line">And bestow not favours that thou mayest receive again with increase,</div> +<div class="line">And for thy Lord wait thou patiently.</div> +</div></div></div> + +<p>There are those who see imposture in all this; for such +I have no answer. Nor does it matter whether in a hysterical +fit or under any physical disease soever Moḥammad +saw these visions and heard these voices. We are not +concerned to draw the lines of demarcation between +enthusiasm and ecstasy and inspiration. It is sufficient +that Moḥammad <i>did</i> see these things—the subjective +creations of a tormented mind. It is sufficient +that he believed them to be a message from on high, and +that for years of neglect and persecution and for years of +triumph and conquest he acted upon his belief.</p> + +<p>Moḥammad now (612) came forward as the Apostle of +the One God to the people of Arabia: he was at last well +assured that his God was of a truth <i>the</i> God, and that He +had indeed sent him with a message to his people, that +they too might turn from their idols and serve the living +God. He was in the minority of one, but he was no +longer afraid; he had learnt that self-trust which is the +condition of all true work. At first he spoke to his near +kinsmen and friends; and it is impossible to overrate the +importance of the fact that his closest relations and those +who lived under his roof were the first to believe and the +staunchest of faith. The prophet who is <i>with</i> honour +in his own home need appeal to no stronger proof of his +sincerity, and that Moḥammad <i>was</i> ‘a hero to his own +<span class='pagenum'><a name="Page_xlv" id="Page_xlv">[Pg xlv]</a></span> +valet’ is an invincible argument for his earnestness. The +motherly Khadeejeh had at once, with a woman’s instinct, +divined her husband’s heart and confirmed his fainting +hope by her firm faith in him. His dearest friends, +Zeyd and ´Alee, were the next converts; and though, +to his grief, he could never induce his lifelong protector, +Aboo-Ṭálib, to abandon the gods of his fathers, +yet the old man loved him none the less, and said, when +he heard of ´Alee’s conversion, ‘Well, my son, he will not +call thee to aught save what is good; wherefore thou art +free to cleave unto him.’ A priceless aid was gained in +the accession of Aboo-Bekr, who succeeded Moḥammad +as the first Khalif of Islám, and whose calm judgment and +quick sagacity, joined to a gentle and compassionate heart, +were of incalculable service to the faith. Aboo-Bekr was +one of the wealthiest merchants of Mekka, and exercised no +small influence among his fellow-citizens, no less by his +character than his position. Like Moḥammad, he had +a nickname, Eṣ-Ṣiddeeḳ, ‘The True:’ <i>The True</i> and <i>The +Trusty</i>,—no mean augury for the future of the religion!</p> + +<p>Five converts followed in Aboo-Bekr’s steps; amongṢ +them ´Othmán, the third Khalif, and Ṭalḥah, the man of +war. The ranks of the faithful were swelled from humbler +sources. There were many negro slaves in Mekka, and of +them not a few had been predisposed by earlier teaching +to join in the worship of the One God; and of those who +were first converted was the Abyssinian Bilál, the original +Muëddin of Islám, and ever a devoted disciple of the +Prophet. These and others from the Ḳureysh raised the +number of Muslims to more than thirty souls by the +fourth year of Moḥammad’s mission—thirty in three long +years, and few of them men of influence!</p> + +<p>This small success had been achieved with very little +opposition from the idolaters. Moḥammad had not spoken +much in public; and when he did speak to strangers, he +restrained himself from attacking their worship, and only +enjoined them to worship the One God who had created +<span class='pagenum'><a name="Page_xlvi" id="Page_xlvi">[Pg xlvi]</a></span> +all things. The people were rather interested, and wondered +whether he were a soothsayer or madman, or if +indeed there were truth in his words. But now (<span class="smcap">a.d.</span> 615) +Moḥammad entered upon a more public career. He summoned +the Ḳureysh to a conference at the hill of Eṣ-Ṣafá, and +said, ‘I am come to you as a warner, and as the forerunner +of a fearful punishment.... I cannot protect you in this +world, nor can I promise you aught in the next life, unless +ye say, There is no God but Alláh.’ He was laughed +to scorn, and the assembly broke up; but from this time +he ceased not to preach to the people of a punishment +that would come upon the unbelieving city. He told +them, in the fiery language of the early soorahs, how God +had punished the old tribes of the Arabs who would not +believe in His messengers, how the Flood had swallowed +up the people who would not hearken to Noah. He +swore unto them, by the wonderful sights of nature, by +the noonday brightness, by the night when she spreadeth +her veil, by the day when it appeareth in glory, that a +like destruction would assuredly come upon them if they +did not turn away from their idols and serve God alone. +He enforced his message with every resource of language +and metaphor, till he made it burn in the ears of the +people. And then he told them of the Last Day, when a +just reckoning should be taken of the deeds they had +done; and he spoke of Paradise and Hell with all the +glow of Eastern imagery. The people were moved, terrified; +conversions increased. It was time the Ḳureysh +should take some step. If the idols were destroyed, +what would come to them, the keepers of the idols, and +their renown throughout the land? How should they +retain the allegiance of the neighbouring tribes who came +to worship their several divinities at the Kaạbeh? That +a few should follow the ravings of a madman or magician +who preferred one god above the beautiful deities of Mekka +was little matter; but that some leading men of the city +should join the sect, and that the magician should terrify the +<span class='pagenum'><a name="Page_xlvii" id="Page_xlvii">[Pg xlvii]</a></span> +people in open day with his denunciations of the worship +which <i>they</i> superintended, was intolerable. The chiefs +were seriously alarmed, and resolved on a more active +policy. Hitherto they had merely ridiculed the professors +of this new faith; they would now take stronger +measures. Moḥammad himself they dared not touch; for +he belonged to a noble family, which, though it was +reduced and impoverished, had deserved well of the city, +and which, moreover, was now headed by a man who +was reverenced throughout Mekka, and was none other +than the adoptive father and protector of Moḥammad +himself. Nor was it safe to attack the other chief +men among the Muslims, for the blood-revenge was +no light risk. They were thus compelled to content +themselves with the mean satisfaction of torturing the +black slaves who had joined the obnoxious faction. They +exposed them on the scorching sand, and withheld water +till they recanted—which they did, only to profess the +faith once more when they were let go. The first Muëddin +alone remained steadfast: as he lay half stifled he +would only answer, ‘Aḥad! Aḥad!’—‘One [God]! One!’—till +Aboo-Bekr came and bought his freedom, as he was +wont to do for many of the miserable victims. Moḥammad +was very gentle with these forced renegades: he +knew what stuff men are made of, and he bade them be +of good cheer for their lips, so that their hearts were sound.</p> + +<p>At last, moved by the sufferings of his lowly followers, +he advised them to seek a refuge in Abyssinia—‘a land +of righteousness, wherein no man is wronged;’ and in the +fifth year of his mission (616) eleven men and four women +left Mekka secretly, and were received in Abyssinia with +welcome and peace. These first emigrants were followed +by more the next year, till the number reached one +hundred. The Ḳureysh were very wroth at the escape of +their victims, and sent ambassadors to the Nejáshee, the +Christian king of Abyssinia, to demand that the refugees +should be given up to them. But the Nejáshee assembled +<span class='pagenum'><a name="Page_xlviii" id="Page_xlviii">[Pg xlviii]</a></span> +his bishops and sent for the Muslims and asked them why +they had fled; and one of them answered and said—</p> + +<p>‘O king! we lived in ignorance, idolatry, and unchastity; +the strong oppressed the weak; we spoke untruth; +we violated the duties of hospitality. Then a prophet +arose, one whom we knew from our youth, with whose +descent and conduct and good faith and morality we are +all well acquainted. He told us to worship one God, to +speak truth, to keep good faith, to assist our relations, to +fulfil the rights of hospitality, and to abstain from all +things impure, ungodly, unrighteous. And he ordered us +to say prayers, give alms, and to fast. We believed in +him; we followed him. But our countrymen persecuted +us, tortured us, and tried to cause us to forsake our religion; +and now we throw ourselves upon thy protection. +Wilt thou not protect us?’ And he recited a chapter of +the Ḳur-án, which spoke of Christ; and the king and the +bishops wept upon their beards. And the king dismissed +the messengers and would not give up the men.</p> + +<p>The Ḳureysh, foiled in their attempt to recapture the +slaves, vented their malice on those believers who remained. +Insults were heaped upon the Muslims, and persecution +grew hotter each day. For a moment Moḥammad faltered +in his work. Could he not spare his people these sufferings? +Was it impossible to reconcile the religion of the +city with the belief in one supreme God? After all, was +the worship of those idols so false a thing? did it not hold +the germ of a great truth? And so Moḥammad made his +first and last concession. He recited a revelation to the +Ḳureysh, in which he spoke respectfully of the three moon-goddesses, +and asserted that their intercession with God +might be hoped for: ‘Wherefore bow down before God +and serve Him;’ and the whole audience, overjoyed at +the compromise, bowed down and worshipped at the name +of the God of Moḥammad—the whole city was reconciled +to the double religion. But this Dreamer of the Desert +was not the man to rest upon a lie. At the price of the +<span class='pagenum'><a name="Page_xlix" id="Page_xlix">[Pg xlix]</a></span> +whole city of Mekka he would not remain untrue to himself. +He came forward and said he had done wrong—the +devil had tempted him. He openly and frankly +retracted what he had said: and ‘As for their idols, +they were but empty names which they and their fathers +had invented.’</p> + +<p>Western biographers have rejoiced greatly over ‘Moḥammad’s +fall.’ Yet it was a tempting compromise, and +few would have withstood it. And the life of Moḥammad +is not the life of a god, but of a man: from first +to last it is intensely human. But if for once he was +not superior to the temptation of gaining over the whole +city and obtaining peace where before there was only +bitter persecution, what can we say of his manfully +thrusting back the rich prize he had gained, freely +confessing his fault, and resolutely giving himself over +again to the old indignities and insults? If he was +once insincere—and who is not?—how intrepid was his +after-sincerity! He was untrue to himself for a while, +and he is ever referring to it in his public preaching with +shame and remorse; but the false step was more than +atoned for by his magnificent recantation.</p> + +<p>Moḥammad’s influence with the people at large was +certainly weakened by this temporary change of front, +and the opposition of the leaders of the Ḳureysh, checked +for the moment by the Prophet’s concession, now that he +had repudiated it, broke forth into fiercer flame. They +heaped insults upon him, and he could not traverse +the city without the encounter of a curse. They threw +unclean things at him, and vexed him in his every doing. +The protection of Aboo-Ṭálib alone saved him from +personal danger. This refuge the Ḳureysh determined +to remove. They had attempted before, but had been +turned back with a soft answer. They now went to +the chief, of fourscore years, and demanded that he +should either compel his nephew to hold his peace, or +else that he should withdraw his protection. Having +<span class='pagenum'><a name="Page_l" id="Page_l">[Pg l]</a></span> +thus spoken they departed. The old man sent for Moḥammad, +and told him what they had said. ‘Now therefore +save thyself and me also, and cast not upon me a burden +heavier than I can bear;’ for he was grieved at the strife +between his family and his wider kindred, and would fain +have seen Moḥammad temporize with the Ḳureysh. But +though the Prophet believed that at length his uncle was +indeed about to abandon him, his courage and high resolve +never faltered. ‘Though they should set the sun on my +right hand and the moon on my left to persuade me, yet +while God commands me I will not renounce my purpose.’ +But to lose his uncle’s love!—he burst into tears, +and turned to go. But Aboo-Ṭálib called aloud, ‘Son +of my brother, come back.’ So he came. And he said, +‘Depart in peace, my nephew, and say whatsoever thou +desirest; for, by the Lord, I will never deliver thee up.’</p> + +<p>The faithfulness of Aboo-Ṭálib was soon to be tried. +At first, indeed, things looked brighter. The old chief’s +firm bearing overawed the Ḳureysh, and they were still +more cowed by two great additions that were now joined +to the Muslim ranks. One was Moḥammad’s uncle, +Ḥamzeh, ‘the Lion of God,’ a mighty hunter and warrior +of the true Arab mettle, whose sword was worth twenty of +weaker men to the cause of Islám. The other was ´Omar, +afterwards Khalif, whose fierce impulsive nature had +hitherto marked him as a violent opponent of the new +faith, but who afterwards proved himself one of the mainstays +of Islám. The gain of two such men first frightened +then maddened the Ḳureysh. The leaders met together +and consulted what they should do. It was no longer a +case of an enthusiast followed by a crowd of slaves and a +few worthy merchants; it was a faction led by stout +warriors, such as Ḥamzeh, Ṭalḥah, ´Omar,—half-a-dozen +picked swordsmen; and the Muslims, emboldened by their +new allies, were boldly surrounding the Kaạbeh, and performing +the rites of their religion in the face of all the +people. The Ḳureysh resolved on extreme measures. +<span class='pagenum'><a name="Page_li" id="Page_li">[Pg li]</a></span> +They determined to shut off the obnoxious family of the +Háshimees from the rest of their kindred. The chiefs +drew up a document, in which they vowed that they +would not marry with the Háshimees, nor buy and sell +with them, nor hold with them any communication soever; +and this they hung up in the Kaạbeh.</p> + +<p>The Háshimees were not many enough to fight the +whole city, so they went every man of them, save one, to +the shi-b (or quarter) of Aboo-Ṭálib,—a long, narrow +mountain defile on the eastern skirts of Mekka, cut off by +rocks or walls from the city, except for one narrow gateway,—and +there shut themselves up. For though the ban +did not forbid them to go about as heretofore, they knew +that no soul would speak with them, and that they would +be subject to the maltreatment of any vagabond they met. +So they collected their stores and waited. Every man of +the family, Muslim or Pagan, cast in his lot with their +common kinsman, Moḥammad, saving only his own uncle, +Aboo-Lahab, a determined enemy to Islám, to whom a +special denunciation is justly consecrated in the Ḳur-án.</p> + +<p>For two long years the Háshimees remained shut up in +their quarter. Only at the pilgrimage-time—when the +blessed institution of the sacred months made violence +sacrilege—could Moḥammad come forth and speak unto +the people of the things that were in his heart to say. +Scarcely any converts were made during this weary time; +and most of those who had previously been converted, +and did not belong to the doomed clan, took refuge in +Abyssinia; so that in the seventh year of Moḥammad’s +mission there were probably not more than twelve Muslims +of any weight who remained by him. Still the Háshimees +remained in their quarter. It seemed as if they must all +perish: their stores were almost gone, and the cries of +starving children could be heard outside. Kind-hearted +neighbours would sometimes smuggle-in a camel’s load of +food, but it availed little. The Ḳureysh themselves were +getting ashamed of their work, and were wishing for an +<span class='pagenum'><a name="Page_lii" id="Page_lii">[Pg lii]</a></span> +excuse for releasing their kinsmen. The excuse came in +time. It was discovered that the deed of ban was eaten +up by worms, and Aboo-Ṭálib turned the discovery to his +advantage. The venerable old chief went out and met +the Ḳureysh at the Kaạbeh, and pointing to the crumbling +leaf he bitterly reproached them with their hardness +of heart towards their brethren: then he departed. +And straightway there rose up five chiefs, heads of great +families, and, amid the murmurs of the fiercer spirits who +were still for no quarter, they put on their armour, and +going to the shi-b of Aboo-Ṭálib, bade the Háshimees +come forth in peace. And they came forth.</p> + +<p>It was now the eighth year of Moḥammad’s mission; +and for the last two years, wasted in excommunication, +Islám had almost stood still, at least externally. For +though Moḥammad’s patient bearing under the ban had +gained over a few of his imprisoned clan to his side, he +had made no converts beyond the walls of his quarter. +During the sacred months he had gone forth to speak to +the people,—to the caravans of strangers and the folk at +the fairs,—but he had no success; for hard behind him +followed Aboo-Lahab, the squinter, who mocked at him, +and told the people he was only ‘a liar and a sabian.’ +And the people answered that his own kindred must best +know what he was, and they would hear nothing from +him. The bold conduct of the five chiefs had indeed +secured for Moḥammad a temporary respite from persecution; +but this relief was utterly outweighed by the troubles +that now fell upon him and fitly gave that year the name +of ‘The Year of Mourning.’ For soon after the revoking of +the ban Aboo-Ṭálib died, and five weeks later Khadeejeh. +In the first Moḥammad lost his ancient protector, who, +though he would never give up his old belief, had yet +faithfully guarded the Prophet from his childhood upwards, +and, with the true Arab sentiment of kinship, had +subjected himself and his clan to years of persecution and +poverty in order to defend his brother’s son from his +<span class='pagenum'><a name="Page_liii" id="Page_liii">[Pg liii]</a></span> +enemies. The death of Khadeejeh was even a heavier +calamity to Moḥammad. She first had believed in him, +and she had ever been his angel of hope and consolation. +To his death he cherished a tender regret for her; and +when his young bride ´Áïsheh, the favourite of his declining +years, jealously abused ‘that toothless old woman,’ he +answered with indignation, ‘When I was poor, she enriched +me; when they called me a liar, she alone believed in me; +when all the world was against me, she alone remained +true.’</p> + +<p>Moḥammad might well feel himself alone in the world. +Most of his followers were in Abyssinia; only a few tried +friends remained at Mekka. All the city was against +him; his protector was dead, and his faithful wife. Dejected, +almost hopeless, he would try a new field. If +Mekka rejected him, might not Et-Ṭáïf give him welcome? +He set out on foot on his journey of seventy miles, taking +only Zeyd with him; and he told the people of Et-Ṭáïf +his simple message. They stoned him out of the city for +three miles. Bleeding and fainting, he paused to rest in +an orchard, to recover strength before he went back to the +insults of his own people. The owners of the place sent +him some grapes; and he gathered up his strength once +more, and bent his weary feet towards Mekka. On the +way, as he slept, his fancy called up a strange dream: men +had rejected him, and now he thought he saw the Jinn, the +spirits of the air, falling down and worshipping the One +God, and bearing witness to the truth of Islám. Heartened +by the vision, he pushed on; and when Zeyd asked him if +he did not fear to throw himself again into the hands of +the Ḳureysh, he answered, ‘God will protect His religion +and help His prophet.’</p> + +<p>So this lonely man came back to dwell among his +enemies. Though a brave Arab gentleman, compassionating +his aloneness, gave him the Bedawee pledge of protection, +yet he well knew that the power of his foes made +such protection almost useless, and at any time he might +<span class='pagenum'><a name="Page_liv" id="Page_liv">[Pg liv]</a></span> +be assassinated. But the Ḳureysh had not yet come to +think of the last resource, and meanwhile a new prospect +was opening out for Moḥammad. That same year, as he +was visiting the caravans of the pilgrims who had come +from all parts of Arabia to worship at the Kaạbeh, he +found a group of men of Yethrib who were willing to +listen to his words. He expounded to them the faith he +was sent to preach, and he told them how his people had +rejected him, and asked them whether Yethrib would +receive him. The men were impressed with his words +and professed Islám, and promised to bring news the next +year; then they returned home and talked of this matter +to their brethren. Now at Yethrib, besides two pagan +tribes that had migrated upwards from the south, there +were three clans of Jewish Arabs. Between the pagans +and Jews, and then between the two pagan clans, there +had been deadly wars; and now there were many parties +in the city, and no one was master. The Jews, on the +one hand, were expecting their Messiah; the pagans +looked for a prophet. If Moḥammad were not the Messiah, +the Jews thought that he might at least be their +tool to subdue their pagan rivals. ‘Whether he is a prophet +or not,’ said the pagans, ‘he is our kinsman by his +mother, and will help us to overawe the Jews; and if he +is the coming prophet, it is our policy to recognise him +before those Jews who are always threatening us with +their Messiah.’ The teaching of Moḥammad was so nearly +Jewish, that a union of the two creeds might be hoped +for; whilst to the pagan Arabs of Yethrib monotheism was +no strange doctrine. All parties were therefore willing +to receive Moḥammad and at least try the experiment of +his influence. As a peace-maker, prophet, or messiah, he +would be equally welcome in a city torn asunder by party +jealousies.</p> + +<p>When the time of pilgrimage again came round, Moḥammad +waited at the appointed place in a secluded glen, +and there met him men from the two pagan tribes of +<span class='pagenum'><a name="Page_lv" id="Page_lv">[Pg lv]</a></span> +Yethrib—the clans of Khazraj and Aws—ten from one +and two from the other. They told him of the willingness +of their people to embrace Islám, and their hope to make +ready the city for his welcome. They plighted their faith +with him in these words: ‘We will not worship save one +God; we will not steal, nor commit adultery, nor kill our +children; we will in nowise slander, nor will we disobey +the prophet in anything that is right.’ This is the first +pledge of the ´Aḳabeh.</p> + +<p>The twelve men of Yethrib went back and preached +Islám to their people. ‘So prepared was the ground, so +zealous the propagation, and so apt the method, that the new +faith spread rapidly from house to house and from tribe to +tribe. The Jews looked on in amazement at the people, +whom they had in vain endeavoured for generations to +convince of the errors of Polytheism and dissuade from +the abominations of idolatry, suddenly and of their own +accord casting away their idols and professing belief in +God alone.’ They asked Moḥammad to send them a +teacher versed in the Ḳur-án, so anxious were they to +know Islám truly; and Muṣ´ab was sent, and taught them +and conducted their worship; so that Islám took deep root +at Yethrib.</p> + +<p>Meanwhile Moḥammad was still among the Ḳureysh at +Mekka. His is now an attitude of waiting; he is listening +for news from his distant converts. Resting his hopes upon +them, and despairing of influencing the Mekkans, he does +not preach so much as heretofore. He holds his peace +mainly, and bides his time. One hears little of this +interval of quietude. Islám seems stationary at Mekka, +and its followers are silent and reserved. The Ḳureysh +are joyful at the ceasing of those denunciations which +terrified whilst they angered them, yet they are not quite +satisfied. The Muslims have a waiting look, as though +there were something at hand.</p> + +<p>It was during this year of expectation that the Prophet’s +celebrated ‘Night Journey’ took place. This Mi´ráj has +<span class='pagenum'><a name="Page_lvi" id="Page_lvi">[Pg lvi]</a></span> +been the subject of extravagant embellishments on the +part of the traditionists and commentators, and the cause +of much obloquy to the Prophet from his religious opponents. +Moḥammad dreamed a dream, and referred to it +briefly and obscurely in the Ḳur-án. His followers persisted +in believing it to have been a reality—an ascent to heaven +in the body—till Moḥammad was sick of repeating his +simple assertion that it was a dream. The traditional form +of this wonderful vision may be read in any life of Moḥammad, +and though it is doubtless very different from the +story the Prophet himself gave, it is still a grand vision, +full of glorious imagery, fraught with deep meaning.</p> + +<p>Again the time of pilgrimage came round, and again +Moḥammad repaired to the glen of the Mountain-road. +Muṣ´ab had told him the good tidings of the spread of the +faith at Yethrib, and he was met at the rendezvous by more +than seventy men. They came by twos and threes secretly +for fear of the Ḳureysh, ‘waking not the sleeper, nor tarrying +for the absent.’ Then Moḥammad recited to them +verses from the Ḳur-án, and in answer to their invitation +that he should come to them, and their profession that their +lives were at his service, he asked them to pledge themselves +to defend him as they would their own wives and children. +And a murmur of eager assent rolled round about from +the seventy, and an old man, one of their chiefs, stood +forth and said, ‘Stretch out thy hand, O Moḥammad.’ +And the chief struck his own hand into Moḥammad’s +palm in the frank Bedawee fashion, and thus pledged his +fealty. Man after man the others followed, and struck +their hands upon Moḥammad’s. Then he chose twelve of +them as leaders over the rest, saying, ‘Moses chose from +among his people twelve leaders. Ye shall be the sureties +for the rest, even as the apostles of Jesus were; and I am +the surety for my people.’ A voice of some stranger was +heard near by, and the assembly hastily dispersed and +stole back to their camp. This is the second pledge of +the ´Aḳabeh.</p> + +<p><span class='pagenum'><a name="Page_lvii" id="Page_lvii">[Pg lvii]</a></span></p> + +<p>The Ḳureysh knew that some meeting had taken place, +and though they could not bring home the offence to any +of the Yethrib pilgrims, they kept a stricter watch on the +movements of Moḥammad and his friends after the pilgrims +had returned homeward. It was clear that Mekka was no +longer a safe place for the Muslims, and a few days after +the second pledge Moḥammad told his followers to betake +themselves secretly to Yethrib. For two months at the +beginning of the eleventh year of the mission (622) the +Muslims were leaving Mekka in small companies to make +the journey of 250 miles to Yethrib. One hundred families +had gone, and whole quarters of the city were deserted, +left with empty houses and locked doors, ‘a prey to woe and +wind.’ There were but three believers now remaining in +Mekka—these were Moḥammad, Aboo-Bekr, and ´Alee. +Like the captain of a sinking ship, the Prophet would not +leave till all the crew were safe. But now they were all +gone save his two early friends, and everything was ready for +the journey; still the Prophet did not go. But the Ḳureysh, +who had been too much taken by surprise to prevent the +emigration, now prepared measures for a summary vengeance +on the disturber of their peace and the emptier of +their city. They set a watch on his house, and, it is said, +commissioned a band of armed youths of different families +to assassinate him together, that the blood recompense +might not fall on one household alone. But Moḥammad +had warning of his danger, and leaving ´Alee to deceive +the enemy, he was concealed with Aboo-Bekr in a narrow-mouthed +cave on Mount Thór, an hour-and-a-half’s journey +from Mekka, before the Ḳureysh knew of his escape. For +three days they remained hidden there, while their enemies +were searching the country for them. Once they were +very near, and Aboo-Bekr trembled:—‘We are but two.’ +‘Nay,’ answered Moḥammad, ‘we are three, for God is +with us.’ And a spider, they say, wove its web over the +entrance of the cave, so that the Ḳureysh passed on, thinking +that no man had entered there.</p> + +<p><span class='pagenum'><a name="Page_lviii" id="Page_lviii">[Pg lviii]</a></span></p> + +<p>On the third night the pursuit had been almost given +over, and the two fugitives took up their journey again. +Mounted on camels they journeyed to Yethrib. In eight +days they reached the outskirts of the city (September +622). Moḥammad was received with acclamation, and +took up his residence among his kindred. The seat of +Islám was transferred from Mekka to Yethrib, henceforward +to be known as Medina,—<i>Medeenet-en-Nebee</i>, ‘the +City of the Prophet.’</p> + +<p>This is the <i>Hijreh</i>, or Flight of the Prophet, from which +the Muslims date their history. Their first year began +on the 16th day of June of the Year of Grace 622.</p> + +<hr /> + +<p>A great change now comes over the Prophet’s life. It +is still the same man, but the surroundings are totally +different; the work to be done is on a wider, rougher +stage. Thus far we have seen a gentle, thoughtful boy +tending the sheep round Mekka;—a young man of little +note, of whom the people only knew that he was pure +and upright and true;—then a man of forty whose solitary +communion with his soul has pressed him to the +last terrible questions that each man, if he will think at +all, must some time ask himself—What is life? What +does this world mean? What is reality, what is truth? +Long months, years perhaps, we know not how long and +weary, filled with the tortures of doubt and the despair of +ever attaining to the truth, filled with the dreary thought +of his aloneness in the relentless universe, and the longing +to end it all, brought at last their fruits—sure conviction +of the great secret of life, a firm belief in the Creator +in whom all things live and move and have their being, +whom to serve is man’s highest duty and privilege, the +one thing to be done. And then ten years of struggling +with careless, unthinking idolators; ten years of slow +<span class='pagenum'><a name="Page_lix" id="Page_lix">[Pg lix]</a></span> +results, the gaining over of a few close friends, the devoted +attachment of some slaves and men of the meaner rank; +finally, the conversion of half-a-dozen great citizen chiefs, +ending in the flight of the whole brotherhood of believers +from their native city and their welcome to a town of +strangers, where the faith had forced itself home to the +hearts of perhaps two hundred citizens. It was but +little that was done; so many years of toil, of indomitable +courage and perseverance and long-suffering, and only +about three hundred converts at the end! But it was the +seed of a great harvest. Moḥammad had shown men what +he was; the nobility of his character, his strong friendship, +his endurance and courage, above all, his earnestness +and fiery enthusiasm for the truth he came to preach,—these +things had revealed the hero, the master whom it +was alike impossible to disobey and impossible not to love. +Henceforward it is only a question of time. As the men +of Medina come to know Moḥammad, they too will devote +themselves to him body and soul; and the enthusiasm +will catch fire and spread among the tribes till all Arabia +is at the feet of the Prophet of the One God. ‘No emperor +with his tiaras was obeyed as this man in a cloak of His +own clouting.’ He had the gift of influencing men, and +he had the nobility only to influence them for good.</p> + +<p>We have now to see Moḥammad as king. Though he +came as a fugitive, rejected as an impostor by his own +citizens, yet it was not long before his word was supreme +in his adopted city. He had to rule over a mixed and +divided people, and this must have helped him to the +supreme voice. There were four distinct parties at Medina. +First, the ‘Refugees’ (Muḥájiroon), who had fled from +Mekka; on these Moḥammad could always rely with implicit +faith. But he attached equal importance to the early +converts of Medina, who had invited him among them and +given him a home when the future seemed very hopeless +before him, and who were thenceforward known by the +honourable title of the ‘Helpers’ (Anṣár). How devoted +<span class='pagenum'><a name="Page_lx" id="Page_lx">[Pg lx]</a></span> +was the affection of these men is shown by the well-known +scene at El-Ji´ráneh, when the Helpers were discontented +with their share of the spoils, and Moḥammad +answered, ‘Why are ye disturbed in mind because of the +things of this life wherewith I have sought to incline the +hearts of these men of Mekka into Islám, whereas ye are +already steadfast in the faith? Are ye not satisfied that +others should obtain the flocks and the camels, while ye +carry back the Prophet of the Lord unto your homes? +Nay, I will not leave you for ever. If all mankind went +one way, and the men of Medina went another way, verily +I would go the way of the men of Medina. The Lord be +favourable unto them, and bless them, and their sons, and +their sons’ sons, for ever!’ And the ‘Helpers’ wept upon +their beards, and cried with one voice, ‘Yea, we are well +satisfied, O Prophet, with our lot.’ To retain the allegiance +of the Refugees and the Helpers was never a trouble +to Moḥammad; the only difficulty was to rein in their +zeal and hold them back from doing things of blood and +vengeance on the enemies of Islám. To prevent the danger +of jealousy between the Refugees and the Helpers, +Moḥammad assigned each Refugee to one of the Anṣár +to be his brother; and this tie of gossipry superseded +all nearer ties, till Moḥammad saw the time was over +when it was needed. The third party in Medina was +that of the ‘Disaffected,’ or in the language of Islám +the ‘Hypocrites’ (Munáfiḳoon). This was composed of +the large body of men who gave in their nominal allegiance +to Moḥammad and his religion when they saw they +could not safely withstand his power, but who were always +ready to turn about if they thought there was a chance of +his overthrow. Moḥammad treated these men and their +leader ´Abdallah ibn Ubayy (who himself aspired to the +sovranty of Medina) with patient courtesy and friendliness, +and, though they actually deserted him more than +once at vitally critical moments, he never retaliated, even +when he was strong enough to crush them, but rather +<span class='pagenum'><a name="Page_lxi" id="Page_lxi">[Pg lxi]</a></span> +sought to win them over heartily to his cause by treating +them as though they were what he would have them be. +The result was that this party gradually diminished and +became absorbed in the general mass of earnest Muslims, +and though up to its leader’s death it constantly called +forth Moḥammad’s powers of conciliation, after that it +vanished from the history of parties.</p> + +<p>The fourth party was the real thorn in the Prophet’s +side. It consisted of the Jews, of whom three tribes were +settled in the suburbs of Medina. They had at first been +well disposed to Moḥammad’s coming. He could not +indeed be the Messiah, because he was not of the lineage +of David; but he would do very well to pass off upon +their neighbours, the pagan Arabs, as, if not the Messiah, +at least a great prophet; and by his influence the Jews +might regain their old supremacy in Medina. Moḥammad’s +teaching was very nearly Jewish—they had taught +him the fables of their Haggadah, and he believed in their +prophets—why should he not be one of them and help +them to the dominion? When Moḥammad came, they +found out their mistake; instead of a tool they had a +master. He told the people, indeed, the stories of the +Midrash, and he professed to revive the religion of Abraham: +but he added to this several damning articles; he +taught that Jesus <i>was</i> the Messiah, and that no other +Messiah was to be looked for; and, moreover, whilst reverencing +and inculcating the doctrine of the Hebrew prophets +and of Christ, as he knew it, he yet insisted on his own +mission as in nowise inferior to theirs—as, in fact, the seal +of prophecy by which all that went before was confirmed +or abrogated. The illusion was over; the Jews would +have nothing to say to Islám: they set themselves instead +to oppose it, ridicule it, and vex its Preacher in every way +that their notorious ingenuity could devise.</p> + +<p>The step was false: the Jews missed their game, and +they had to pay for it. Whether it was possible to form +a coalition,—whether the Jews might have induced Moḥammad +<span class='pagenum'><a name="Page_lxii" id="Page_lxii">[Pg lxii]</a></span> +to waive certain minor points if they recognised +his prophetic mission,—it is difficult to say. It seems most +probable that Moḥammad would not have yielded a jot to +their demands, and would have accepted nothing short of +unconditional surrender to his religion. And it is at least +doubtful whether Islám would have gained anything by a +further infusion of Judaism. It already contained all that +it could assimilate of the Hebrew faith; the rest was too +narrow for the universal scope of Islám. The religion of +Moḥammad lost little, we may be sure, by the standing +aloof of the Arabian Jews; but the Jews themselves lost +much. Moḥammad, indeed, treated them kindly so long +as kindness was possible. He made a treaty with them, +whereby the rights of the Muslims and the Jews were +defined. They were to practise their several religions unmolested; +protection and security were promised to all the +parties to the treaty, irrespective of creed; each was to +help the other if attacked; no alliance was to be made +with the Ḳureysh; war was to be made in common, and +no war could be made without the consent of Moḥammad: +crime alone could do away with the protection of this +treaty.</p> + +<p>But the Jews would not content themselves with standing +aloof; they must needs act on the offensive. They +began by asking Moḥammad hard questions out of their +law, and his answers they easily refuted from their books. +They denied all knowledge of the Jewish stories in the +Ḳur-án—though they knew that they came from their own +Haggadah, which was ever in their mouths in their own +quarter,—and they showed him their Bible, where, of +course, the Haggadistic legends were not to be found. +Moḥammad had but one course open to him—to say they +had suppressed or changed their books; and he denounced +them accordingly, and said that his was the true account +of the patriarchs and prophets, revealed from heaven. Not +satisfied with tormenting Moḥammad with questions on +that Tórah which they were always wrangling about themselves, +<span class='pagenum'><a name="Page_lxiii" id="Page_lxiii">[Pg lxiii]</a></span> +they took hold of the every day formulas of Islám, +the daily prayers and ejaculations, and, ‘twisting their +tongues,’ mispronounced them so that they meant something +absurd or blasphemous. When asked which they +preferred, Islám or idolatry, they frankly avowed that they +preferred idolatry. To lie about their own religion and +to ridicule another religion that was doing a great and +good work around them was not enough for these Jews; +they must set their poets to work to lampoon the women +of the believers in obscene verse, and such outrages upon +common decency, not to say upon the code of Arab honour +and chivalry, became a favourite occupation among the +poets of the Jewish clans.</p> + +<p>These were offences against the religion and the persons +of the Muslims. They also conspired against the state. +Moḥammad was not only the preacher of Islám, he was +also the king of Medina, and was responsible for the safety +and peace of the city. As a prophet, he could afford to +ignore the jibes of the Jews, though they maddened him +to fury; but as the chief of the city, the general in a time +of almost continual warfare, when Medina was kept in +a state of military defence and under a sort of military +discipline, he could not overlook treachery. He was +bound by his duty to his subjects to suppress a party +that might (and nearly did) lead to the sack of the +city by investing armies. The measures he took for this +object have furnished his European biographers with a +handle for attack. It is, I believe, solely on the ground +of his treatment of the Jews that Moḥammad has been +called ‘a bloodthirsty tyrant:’ it would certainly be difficult +to support the epithet on other grounds.</p> + +<p>The bloodthirstiness consists in this: some half-dozen +Jews, who had distinguished themselves by their virulence +against the Muslims, or by their custom of carrying information +to the common enemy of Medina, were executed; +two of the three Jewish clans were sent into exile, just as +they had previously come into exile, and the third was +<span class='pagenum'><a name="Page_lxiv" id="Page_lxiv">[Pg lxiv]</a></span> +exterminated—the men killed, and the women and children +made slaves. The execution of the half-dozen marked +Jews is generally called assassination, because a Muslim +was sent secretly to kill each of the criminals. The reason +is almost too obvious to need explanation. There were +no police or law-courts or even courts-martial at Medina; +some one of the followers of Moḥammad must therefore be +the executor of the sentence of death, and it was better it +should be done quietly, as the executing of a man openly +before his clan would have caused a brawl and more bloodshed +and retaliation, till the whole city had become mixed +up in the quarrel. If secret assassination is the word for +such deeds, secret assassination was a necessary part of the +internal government of Medina. The men must be killed, +and best in that way. In saying this I assume that Moḥammad +was cognisant of the deed, and that it was not +merely a case of private vengeance; but in several instances +the evidence that traces these executions to Moḥammad’s +order is either entirely wanting or is too doubtful to claim +our credence.</p> + +<p>Of the sentences upon the three whole clans, that of +exile, passed upon two of them, was clement enough. +They were a turbulent set, always setting the people of +Medina by the ears; and finally a brawl followed by an +insurrection resulted in the expulsion of one tribe; and +insubordination, alliance with enemies, and a suspicion of +conspiracy against the Prophet’s life, ended similarly for +the second. Both tribes had violated the original treaty, +and had endeavoured in every way to bring Moḥammad +and his religion to ridicule and destruction. The only +question is whether their punishment was not too light. +Of the third clan a fearful example was made, not by +Moḥammad, but by an arbiter appointed by themselves. +When the Ḳureysh and their allies were besieging Medina, +and had well-nigh stormed the defences, this Jewish tribe +entered into negotiations with the enemy, which were only +circumvented by the diplomacy of the Prophet. When +<span class='pagenum'><a name="Page_lxv" id="Page_lxv">[Pg lxv]</a></span> +the besiegers had retired, Moḥammad naturally demanded +an explanation of the Jews. They resisted in their dogged +way, and were themselves besieged and compelled to surrender +at discretion. Moḥammad, however, consented to +the appointing of a chief of a tribe allied to the Jews as +the judge who should pronounce sentence upon them. +The man in question was a fierce soldier, who had been +wounded in the attack on the Jews, and indeed died from +his wound the same day. This chief gave sentence that +the men, in number some six hundred, should be killed, +and the women and children enslaved; and the sentence +was carried out. It was a harsh, bloody sentence, worthy +of the episcopal generals of the army against the Albigenses, +or of the deeds of the Augustan age of Puritanism; +but it must be remembered that the crime of these men +was high treason against the State, during time of siege; +and those who have read how Wellington’s march could be +traced by the bodies of deserters and pillagers hanging +from the trees, need not be surprized at the summary +execution of a traitorous clan.</p> + +<p>Whilst Moḥammad’s supremacy was being established +and maintained among the mixed population of Mekka, a +vigorous warfare was being carried on outside with his old +persecutors, the Ḳureysh. On the history of this war, +consisting as it did mainly of small raids and attacks upon +caravans, I need not dwell; its leading features were the two +battles of Bedr and Oḥud, in the first of which three hundred +Muslims, though outnumbered at the odds of three to +one, were completely victorious (<span class="smcap">a.d.</span> 624, <span class="smcap">a.h.</span> 2); whilst +at Oḥud, being outnumbered in the like proportion and +deserted by the ‘Disaffected’ party, they were almost as +decisively defeated (<span class="smcap">a.h.</span> 3). Two years later the Ḳureysh, +gathering together their allies, advanced upon Medina +and besieged it for fifteen days; but the foresight of +Moḥammad in digging a trench, and the enthusiasm of the +Muslims in defending it, resisted all assaults, and the coming +of the heavy storms for which the climate of Medina is +<span class='pagenum'><a name="Page_lxvi" id="Page_lxvi">[Pg lxvi]</a></span> +noted drove the enemy back to Mekka. The next year +(<span class="smcap">a.h.</span> 6) a ten years’ truce was concluded with the Ḳureysh, +in pursuance of which a strange scene took place in the +following spring. It was agreed that Moḥammad and his +people should perform the Lesser Pilgrimage, and that the +Ḳureysh should for that purpose vacate Mekka for three +days. Accordingly, in March 629, about two thousand +Muslims, with Moḥammad at their head on his famous +camel El-Ḳaṣwá—the same on which he had fled from +Mekka—trooped down the valley and performed the rites +which every Muslim to this day observes.</p> + +<p>‘It was surely a strange sight which at this time presented +itself in the vale of Mekka,—a sight unique in the +history of the world. The ancient city is for three days +evacuated by all its inhabitants, high and low, every house +deserted; and, as they retire, the exiled converts, many +years banished from their birthplace, approach in a great +body, accompanied by their allies, revisit the empty homes +of their childhood, and within the short allotted space +fulfil the rites of pilgrimage. The ousted inhabitants, +climbing the heights around, take refuge under tents or +other shelter among the hills and glens; and, clustering on +the overhanging peak of Aboo-Ḳubeys, thence watch the +movements of the visitors beneath, as with the Prophet at +their head they make the circuit of the Kaạbeh and the rapid +procession between Eṣ-Ṣafá and Marwah; and anxiously +scan every figure if perchance they may recognise among +the worshippers some long-lost friend or relative. It was +a scene rendered possible only by the throes which gave +birth to Islám.’<a name="FNanchor_15" id="FNanchor_15"></a><a href="#Footnote_15" class="fnanchor">15</a></p> + +<p>When the three days were over, Moḥammad and his +party peaceably returned to Medina; and the Mekkans +re-entered their homes. But this pilgrimage, and the self-restraint +of the Muslims therein, advanced the cause of +Islám among its enemies. Converts increased daily, and +<span class='pagenum'><a name="Page_lxvii" id="Page_lxvii">[Pg lxvii]</a></span> +some leading men of the Ḳureysh now went over to Moḥammad. +The clans around were sending in their deputations +of homage. But the final keystone was set in the +eighth year of the flight (<span class="smcap">a.d.</span> 630), when a body of Ḳureysh +broke the truce by attacking an ally of the Muslims; and +Moḥammad forthwith marched upon Mekka with ten +thousand men, and the city, defence being hopeless, surrendered. +Now was the time for the Prophet to show +his bloodthirsty nature. His old persecutors are at his +feet. Will he not trample on them, torture them, revenge +himself after his own cruel manner? Now the man will +come forward in his true colours: we may prepare our +horror, and cry shame beforehand.</p> + +<p>But what is this? Is there no blood in the streets? +Where are the bodies of the thousands that have been +butchered? Facts are hard things; and it is a fact that +the day of Moḥammad’s greatest triumph over his enemies +was also the day of his grandest victory over himself. He +freely forgave the Ḳureysh all the years of sorrow and +cruel scorn they had inflicted on him: he gave an +amnesty to the whole population of Mekka. Four +criminals, whom justice condemned, made up Moḥammad’s +proscription list when he entered as a conqueror +the city of his bitterest enemies. The army followed +his example, and entered quietly and peaceably; no +house was robbed, no woman insulted. One thing alone +suffered destruction. Going to the Kaạbeh, Moḥammad +stood before each of the three hundred and sixty +idols and pointed to it with his staff, saying, ‘Truth is +come and lying is undone,’ and at these words his +attendants hewed it down; and all the idols and household +gods of Mekka and round about were destroyed.</p> + +<p>It was thus that Moḥammad entered again his native +city. Through all the annals of conquest, there is no +triumphant entry like unto this one.</p> + +<p>The taking of Mekka was soon followed by the adhesion +of all Arabia. Every reader knows the story of the spread +<span class='pagenum'><a name="Page_lxviii" id="Page_lxviii">[Pg lxviii]</a></span> +of Islám. The tribes of every part of the peninsula sent +embassies to do homage to the Prophet. Arabia was not +enough: the Prophet had written in his bold uncompromising +way to the great kings of the East, to the Persian +Khusru, and the Greek Emperor; and these little knew +how soon his invitation to the faith would be repeated, +and how quickly Islám would be knocking at their doors +with no faltering hand.</p> + +<p>The Prophet’s career was near its end. In the tenth +year of the Flight, twenty years after he had first felt +the Spirit move him to preach to his people, he resolved +once more to leave his adopted city and go to Mekka +to perform a farewell pilgrimage. And when the rites +were done in the valley of Miná, the Prophet spoke unto +the multitude—the forty thousand pilgrims—with solemn +last words.<a name="FNanchor_16" id="FNanchor_16"></a><a href="#Footnote_16" class="fnanchor">16</a></p> + +<p>‘<span class="smcap">Ye People!</span> Hearken to my words; for I know not +whether after this year I shall ever be amongst you here +again.</p> + +<p>‘Your Lives and your Property are sacred and inviolable +amongst one another until the end of time.</p> + +<p>‘The Lord hath ordained to every man the share of his +inheritance: a Testament is not lawful to the prejudice of +heirs.</p> + +<p>‘The child belongeth to the Parent; and the violator +of Wedlock shall be stoned.</p> + +<p>‘Ye people! Ye have rights demandable of your Wives, +and they have rights demandable of you. Treat your +women well.</p> + +<p>‘And your Slaves, see that you feed them with such +food as ye eat yourselves, and clothe them with the stuff +ye wear. And if they commit a fault which ye are not +willing to forgive, then sell them, for they are the servants +of the Lord, and are not to be tormented.</p> + +<p><span class='pagenum'><a name="Page_lxix" id="Page_lxix">[Pg lxix]</a></span></p> + +<p>‘Ye people! Hearken unto my speech and comprehend +it. Know that every Muslim is the brother of every +other Muslim. All of you are on the same equality: ye +are one Brotherhood.’</p> + +<p>Then, looking up to heaven, he cried, ‘O Lord! I have +delivered my message and fulfilled my mission.’ And all +the multitude answered, ‘Yea, verily hast thou’!—‘O +Lord! I beseech Thee, bear Thou witness to it’! and, like +Moses, he lifted up his hands and blessed the people.<br /><br /></p> + +<p>Three months more and Moḥammad was dead.</p> + +<p class="center"> +<span class="smcap">a.h.</span> 11. June, 632. +</p> + +<hr /> + +<p>It is a hard thing to form a calm estimate of the +Dreamer of the Desert. There is something so tender and +womanly, and withal so heroic, about the man, that one +is in peril of finding the judgment unconsciously blinded +by the feeling of reverence and well-nigh love that such a +nature inspires. He who, standing alone, braved for years +the hatred of his people, is the same who was never the +first to withdraw his hand from another’s clasp, the beloved +of children, who never passed a group of little ones +without a smile from his wonderful eyes and a kind word +for them, sounding all the kinder in that sweet-toned +voice. The frank friendship, the noble generosity, the +dauntless courage and hope of the man, all tend to melt +criticism in admiration.</p> + +<p>In telling in brief outline the story of Moḥammad’s life +I have endeavoured to avoid controversial points. I have +tried to convey in the simplest manner the view of that +life which a study of the authorities must force upon +every unbiassed mind. Many of the events of Moḥammad’s +life have been distorted and credited with ignoble +motives by European biographers; but on the facts they +mainly agree, and these I have narrated, without encumber +<span class='pagenum'><a name="Page_lxx" id="Page_lxx">[Pg lxx]</a></span>ing +them with the ingenious adumbrations of their learned +recorders. But there are some things in the Prophet’s life +which have given rise to charges too weighty to be dismissed +without discussion. He has been accused of +cruelty, sensuality, and insincerity; he has been called a +‘bloodthirsty tyrant,’ a voluptuary, and an impostor.</p> + +<p>The charge of cruelty scarcely deserves consideration. +I have already spoken of the punishment of the Jews, +which forms the ground of the accusation. One has but +to refer to Moḥammad’s conduct to the prisoners after +the battle of Bedr, to his patient tolerance towards his +enemies at Medina, his gentleness to his people, his love +of children and the dumb creatures, and above all, his +bloodless entry into Mekka, and the complete amnesty he +gave to those who had been his bitter enemies during +eighteen years of insult and persecution and finally open +war, to show that cruelty was no part of Moḥammad’s +nature.</p> + +<p>To say that Moḥammad, or any other Arab, was sensual +in a higher degree than an ordinary European is simply to +enounce a well-worn axiom: the passions of the men of +the sunland are not as those of the chill north. But to +say that Moḥammad was a voluptuary is false. The +simple austerity of his daily life, to the very last, his hard +mat for sleeping on, his plain food, his self-imposed menial +work, point him out as an ascetic rather than a voluptuary +in most senses of the word. Two things he loved, perfumes +and women; the first was harmless enough, and the special +case of his wives has its special answer. A great deal too +much has been said about these wives. It is a melancholy +spectacle to see professedly Christian biographers +gloating over the stories and fables of Moḥammad’s domestic +relations like the writers and readers of ‘society’ +journals. It is, of course, a fact that whilst the Prophet +allowed his followers only four wives he took more than +a dozen himself; but be it remembered that, with his unlimited +power, he need not have restricted himself to a +<span class='pagenum'><a name="Page_lxxi" id="Page_lxxi">[Pg lxxi]</a></span> +number insignificant compared with the ḥareems of some +of his successors, that he never divorced one of his wives, +that all of them save one were widows, and that one of +these widows was endowed with so terrific a temper that +Aboo-Bekr and ´Othmán had already politely declined +the honour of her alliance before the Prophet married her: +the gratification of living with a vixen cannot surely be +excessive. Several of these marriages must have been entered +into from the feeling that those women whose husbands +had fallen in battle for the faith, and who had thus +been left unprotected, had a claim upon the generosity of +him who prompted the fight. Other marriages were contracted +from motives of policy, in order to conciliate the +heads of rival factions. It was not a high motive, but one +does not look for very romantic ideas about love-matches +from a man who regarded women as ‘crooked ribs,’ and +whose system certainly does its best to make marriage +from love impossible; yet, on the other hand, it was not a +sensual motive. Perhaps the strongest reason—one of +which it is impossible to over-estimate the force—that +impelled Moḥammad to take wife after wife was his desire +for male offspring. It was a natural wish that he should +have a son who should follow in his steps and carry on +his work; but the wish was never gratified, Moḥammad’s +sons died young. After all, the overwhelming argument +is his fidelity to his first wife. When he was little more +than a boy he married Khadeejeh, who was fifteen years +older than himself, with all the added age that women +gain so quickly in the East. For five-and-twenty years +Moḥammad remained faithful to his elderly wife, and when +she was sixty-five, and they might have celebrated their +‘silver wedding,’ he was as devoted to her as when first he +married her. During all those years there was never a +breath of scandal. Thus far Moḥammad’s life will bear +microscopic scrutiny. Then Khadeejeh died; and though +he married many women afterwards, some of them rich in +youth and beauty, he never forgot his old wife, and loved +<span class='pagenum'><a name="Page_lxxii" id="Page_lxxii">[Pg lxxii]</a></span> +her best to the end: ‘when I was poor she enriched me, +when they called me a liar she alone believed in me, when +all the world was against me she alone remained true.’ +This loving, tender memory of an old wife laid in the +grave belongs only to a noble nature; it is not to be +looked for in a voluptuary.<a name="FNanchor_17" id="FNanchor_17"></a><a href="#Footnote_17" class="fnanchor">17</a></p> + +<p>When, however, all has been said, when it has been +shown that Moḥammad was not the rapacious voluptuary +some have taken him for, and that his violation of his own +marriage-law may be due to motives reasonable and just +from his point of view rather than to common sensuality, +there remains the fact that some of the soorahs of the +Ḳur-án bear unmistakable marks of self-accommodation +and personal convenience; that Moḥammad justified his +domestic excesses by words which he gave as from God. +And hence the third and gravest charge, the charge of +imposture. We must clearly understand what is meant +by this accusation. It is meant that the Prophet <i>consciously</i> +fabricated speeches, and palmed them off upon the +people as the very word of God. The question, it will at +<span class='pagenum'><a name="Page_lxxiii" id="Page_lxxiii">[Pg lxxiii]</a></span> +once be perceived, has nothing whatever to do with the +truth or untruth of the revelations. Many an earnest +enthusiast has uttered prophecies and exhortations which +he firmly believed to be the promptings of the Spirit, and +no man can charge such an one with imposture. He thoroughly +believes what he says, and the fault is in the +judgment, not the conscience. The question is clearly +narrowed to this: Did Moḥammad believe he was speaking +the words of God equally when he declared that permission +was given him to take unto him more wives, as when +he proclaimed ‘There is no god but God’? It is a question +that concerns the conscience of man; and each must +answer it for himself. How far a man may be deluded +into believing everything he says is inspired it is impossible +to define. There are men to-day who would seem to +claim infallibility; and in Moḥammad’s time it was so +much easier to believe in one’s self. Now, one never wants +a friend to remind him of his weakness; then, there were +hundreds who would fain have made the man think himself +God. It is wonderful, with his temptations, how +great a humility was ever his, how little he assumed +of all the god-like attributes men forced upon him. +His whole life is one long argument for his loyalty to +truth. He had but one answer for his worshippers, +‘I am no more than a man, I am only human.’ ‘Do +none enter Paradise save by the mercy of God?’ asked +´Áïsheh. ‘None, none, none,’ he answered. ‘Not even +thou by thy own merits?’ ‘Neither shall I enter +Paradise unless God cover me with His mercy.’ He +was a man like unto his brethren in all things save one, +and that one difference served only to increase his +humbleness, and render him the more sensitive to his +shortcomings. He was sublimely confident of this single +attribute, that he was the messenger of the Lord of the +Daybreak, and that the words he spake came verily from +Him. He was fully persuaded—and no man dare dispute +his right to the belief—that God had sent him to do a + +<span class='pagenum'><a name="Page_lxxiv" id="Page_lxxiv">[Pg lxxiv]</a></span> +great work among his people in Arabia. Nervous to the +verge of madness, subject to hysteria, given to wild +dreamings in solitary places, his was a temperament that +easily leads itself to religious enthusiasm. He felt a +subtle influence within him which he believed to be the +movings of the Spirit: he thought he heard a voice; it +became real and audible to him, awed and terrified him, +so that he fell into frantic fits. Then he would arise and +utter some noble saying; and what wonder if he thought +it came straight from highest heaven? It was not without +a sore struggle that he convinced himself of his own +inspiration; but once admitted, the conviction grew with +his years and his widening influence for good, and nothing +then could shake his belief that he was the literal mouthpiece +of the All-Merciful. When a man has come to this +point, he cannot be expected to discriminate between this +saying and that. As the instrument of God he has lost +his individuality; he believes God is ever speaking through +his lips; he dare not question the inspiration of the +speech lest he should seem to doubt the Giver.</p> + +<p>Yet there must surely be a limit to this delusion. There +are some passages in the Ḳur-án which it is difficult to +think Moḥammad truly believed to be the voice of the +Lord of the Worlds. Moḥammad’s was a sensitive conscience +in the early years of his teaching, and it is hard +to think that it could have been so obscured in later +times that he could really believe in the inspired source +of some of his revelations. He may have thought the +commands they conveyed necessary, but he could hardly +have deemed them divine. In some cases he could scarcely +fail to be aware that the object of the ‘revelation’ was his +own comfort or pleasure or reputation, and not the <i>major +Dei gloria</i>, nor the good of the people.</p> + +<p>The truth would seem to be that in the latter part of +his life Moḥammad was forced to enlarge the limits of his +revelations as the sphere of his influence increased. From +a private citizen of Mekka he had become the Emeer, the +<span class='pagenum'><a name="Page_lxxv" id="Page_lxxv">[Pg lxxv]</a></span> +chief of the Arabs, the ruler of a factious, jealous, turbulent +people; and the change must have had its effect upon his +character. The man who from addressing a few devout +followers in a tent in the desert finds himself the head of +a nation of many tribes, king of a country twice the +size of France, will find many things difficult that before +seemed easy. As a statesman Moḥammad was as great as +he was as a preacher of righteousness; but as his field of +work enlarged, his mind had to accommodate itself to the +needs of commoner minds. He learnt to see the expedient +where before he knew only the right. His revelations +now deal with the things of earth, when before they looked +only towards the things of heaven; and petty social rules, +‘general orders,’ selfish permissions, are promulgated with +the same authority and as from the same divine source as +the command to worship one God alone. He governed +the nation as a prophet and not as a king, and as a prophet +his ordinances must be endorsed with the divine +afflatus. He found he must regulate the meanest details +of the people’s life, and he believed he could only do this +by using God’s name for his decrees. He doubtless argued +himself into the belief that even these petty, and to us +sometimes immoral, regulations, being for the good of the +people, as he conceived the good, were really God’s ordinances; +but even thus he had lowered the standard of his +teaching, and alloyed with base metal the pure gold of his +early ideal. It was a temptation that few men have +withstood, but it was, nevertheless, a falling-off from the +Moḥammad we loved at Mekka, the simple truth-loving +bearer of good tidings to the Arabs.</p> + +<p>Yet behind this engrafted character, formed by the +difficulties of his position, by the invincible jealousy and +treachery of the tribes he governed, the old nature still +lived, and ever and anon broke forth in fervid words of +faith and hope in the cause and the promises that had +been the light and support of his early years of trial. +In the late chapters of the Ḳur-án, among complicated +<span class='pagenum'><a name="Page_lxxvi" id="Page_lxxvi">[Pg lxxvi]</a></span> +directions for the Muslim’s guidance in all the circumstances +of life, we suddenly hear an echo of the old fiery +eloquence and the expression of the strong faith which +never deserted him.</p> + +<p>Surely the character of Moḥammad has been misjudged. +He was not the ambitious schemer some would have him, +still less the hypocrite and sham prophet others have imagined. +He was an enthusiast in that noblest sense when +enthusiasm becomes the salt of the earth, the one thing +that keeps men from rotting whilst they live. Enthusiasm +is often used despitefully, because it is joined +to an unworthy cause, or falls upon barren ground and +bears no fruit. So was it not with Moḥammad. He +was an enthusiast when enthusiasm was the one thing +needed to set the world aflame, and his enthusiasm was +noble for a noble cause. He was one of those happy few +who have attained the supreme joy of making one great +truth their very life-spring. He was the messenger of the +One God, and never to his life’s end did he forget who he +was, or the message which was the marrow of his being. +He brought his tidings to his people with a grand dignity, +sprung from the consciousness of his high office, together +with a most sweet humility, whose roots lay in the knowledge +of his own weakness. Well did Carlyle choose him +for his prophet-hero! There have been purer lives and +higher aspirations than Moḥammad’s; but no man was +ever more thoroughly filled with the sense of his mission +or carried out that mission more heroically.</p> + +<hr /> + +<p><span class='pagenum'><a name="Page_lxxvii" id="Page_lxxvii">[Pg lxxvii]</a></span></p> + +<h3>III.—ISLAM.</h3> + +<div class="blockquot"><p>‘Your turning your faces in prayer towards the east and the west is not piety; +but the pious is he who believeth in God and the Last Day, and in the Angels, and +the Scripture, and who giveth money, notwithstanding his love thereof, to relations +and orphans, and to the needy and the son of the road, and to the askers, and for +the freeing of slaves, and who performeth prayer and giveth the appointed alms; and +those who perform their covenant when they covenant, and the patient in adversity +and affliction and in the time of violence. These are they who have been true: and +these are they who fear God.’—<i>Ḳur-án</i>, ii. 172.</p></div> + +<p>When it was noised abroad that the Prophet was dead, +´Omar, the fiery-hearted, the Simon Peter of Islám, rushed +among the people, and fiercely told them they lied, it could +not be true, Moḥammad was not dead. And Aboo-Bekr +came and said, ‘Ye people! he that hath worshipped +Moḥammad, let him know that Moḥammad is dead; but +he that hath worshipped God,—that the Lord liveth, and +doth not die.’</p> + +<p>Many have sought to answer the questions—Why was +the triumph of Islám so speedy and so complete? Why +have so many millions embraced the religion of Moḥammad, +and scarcely a hundred ever recanted? Why do a +thousand Christians become Muslims to one Muslim who +adopts Christianity? Why do a hundred and fifty millions +of human beings still cling to the faith of Islám? +Some have attempted to explain the first overwhelming +success of the Moḥammadan religion by the argument of +the sword. They forget Carlyle’s laconic reply, ‘First get +your sword.’ You must win men’s hearts before you can +induce them to peril their lives for you, and the first conquerors +of Islám must have been made Muslims before +they were made ‘fighters on the path of God.’ Others +allege the low morality of the religion and the sensual +<span class='pagenum'><a name="Page_lxxviii" id="Page_lxxviii">[Pg lxxviii]</a></span> +paradise it promises as a sufficient cause for the zeal of its +followers; but even were these admitted to the full, to say +that such reasons could win the hearts of millions of men +who have the same hopes and longings after the right and +the noble as we, is to libel mankind. No religion has ever +gained a lasting hold upon the souls of men by the force +of its sensual permissions and fleshly promises. It is +urged, again, that Islám met no fair foe, that the worn-out +forms of Christianity and Judaism it encountered were +no test of its power as a quickening faith, and that it prevailed +simply because there was nothing to prevent it; +and this was undoubtedly a help to the progress of the +new creed, but it could not have been the cause of its +victory.</p> + +<p>In all these reasons the religion itself is left out of the +question. Decidedly Islám itself was the main cause of +its triumph. By some strange intuition Moḥammad succeeded +in finding the one form of Monotheism that has +ever commended itself to any wide section of the Eastern +world. It was only a remnant of the Jews that learned +to worship the one God of the prophets after the hard +lessons of the Captivity. Christianity has never gained a +hold upon the East. Islám not only was at once accepted +(partly in earnest, partly in name, but accepted) by Arabia, +Syria, Persia, Egypt, Northern Africa, and Southern Spain +at its first outburst, but, with the exception of Spain, it +has never lost its vantage-ground; it has seen no country +that has once embraced its doctrine turn to another faith; +it has added great multitudes in India and China and +Turkestan to its subjects; and in quite recent times it has +been spreading in wide and swiftly—following waves over +Africa, and has left but a small part of that vast continent +unconverted to its creed. Admitting the mixed causes +that contributed to the rapidity of the first torrent of +Moḥammadan conquest, they do not account for the +duration of Islám. There must be something in the religion +itself to explain its persistence and increase, and to +<span class='pagenum'><a name="Page_lxxix" id="Page_lxxix">[Pg lxxix]</a></span> +account for its present hold over so large a proportion of +the dwellers on the earth.</p> + +<p>Men trained in European ideas of religion have always +found a difficulty in understanding the fascination which +the Muslim faith has for so many minds in the East. +‘There is no god but God, and Moḥammad is His Prophet.’ +There is nothing in this, they say, to move the heart. Yet +this creed has stirred an enthusiasm that has never been +surpassed. Islám has had its martyrs, its self-tormentors, +its recluses, who have renounced all that life offered and +have accepted death with a smile for the sake of the faith +that was in them. It is idle to say the eternity of happiness +will explain this. The truest martyrs of Islám, as +well as of Christianity, did not die to gain paradise. And +if they did, the belief in the promises of the creed must +follow the hearty belief in the creed. Islám must have +possessed a power of seizing men’s belief before it could +have inspired them with such a love of its paradise.</p> + +<p>Moḥammad’s conception of God has, I think, been misunderstood, +and its effect upon the people consequently +under-estimated. The God of Islám is commonly represented +as a pitiless tyrant, who plays with humanity as +on a chessboard, and works out his game without regard +to the sacrifice of the pieces; and there is a certain truth +in the figure. There is more in Islám of the potter who +shapes the clay than of the father pitying his children. +Moḥammad conceived of God as the Semitic mind has +always preferred to think of Him: his God is the All-Mighty, +the All-Knowing, the All-Just. Irresistible +Power is the first attribute he thinks of: the Lord of the +Worlds, the Author of the Heavens and the Earth, who +hath created Life and Death, in whose hand is Dominion, +who maketh the Dawn to appear and causeth the Night +to cover the Day, the Great, All-Powerful Lord of the +glorious Throne; the Thunder proclaimeth His perfection, +the whole earth is His handful, and the Heavens shall be +folded together in His right hand. And with the Power +<span class='pagenum'><a name="Page_lxxx" id="Page_lxxx">[Pg lxxx]</a></span> +He conceives the Knowledge that directs it to right ends. +God is the Wise, the Just, the True, the Swift in reckoning, +who knoweth every ant’s weight of good and of ill +that each man hath done, and who suffereth not the reward +of the faithful to perish.</p> + +<div class="blockquot"><p>‘God! There is no God but He, the Ever-Living, the Ever-Subsisting. +Slumber seizeth Him not nor sleep. To Him belongeth +whatsoever is in the Heavens and whatsoever is in the Earth. Who +is he that shall intercede with Him, save by His permission? He +knoweth the things that have gone before and the things that follow +after, and men shall not compass aught of His knowledge, save what +He willeth. His Throne comprehendeth the Heavens and the Earth, +and the care of them burdeneth Him not. And He is the High, the +Great.’—<i>Ḳur-án</i>, ii. 256.</p></div> + +<p>But with this Power there is also the gentleness that +belongs only to great strength. God is the Guardian over +His servants, the Shelterer of the orphan, the Guider of the +erring, the Deliverer from every affliction; in His hand is +Good, and He is the Generous Lord, the Gracious, the +Hearer, the Near-at-Hand. Every soorah of the Ḳur-án +begins with the words, ‘In the Name of God, the Compassionate, +the Merciful,’ and Moḥammad was never tired +of telling the people how God was Very-Forgiving, that +His love for man was more tender than the mother-bird +for her young.</p> + +<p>It is too often forgotten how much there is in the Ḳur-án +of the loving-kindness of God, but it must be allowed +that these are not the main thoughts in Moḥammad’s +teaching. It is the doctrine of the Might of God that +most held his imagination, and that has impressed itself +most strongly upon Muslims of all ages. The fear rather +than the love of God is the spur of Islám. There can be +no question which is the higher incentive to good; but +it is nearly certain that the love of God is an idea absolutely +foreign to most of the races that have accepted +Islám, and to preach such a doctrine would have been to +mistake the leaning of the Semitic mind.</p> + +<p><span class='pagenum'><a name="Page_lxxxi" id="Page_lxxxi">[Pg lxxxi]</a></span></p> + +<p>The leading doctrine of Moḥammad, then, is the belief +in One All-Powerful God. Islám is the self-surrender of +every man to the will of God. Its danger lies in the +stress laid on the power of God, which has brought about +the stifling effects of fatalism. Moḥammad taught the +foreknowledge of God, but he did not lay down precisely +the doctrine of Predestination. He found it, as all have +found it, a stumbling-block in the way of man’s progress. +It perplexed him, and he spoke of it, but often contradicted +himself; and he would become angry if the subject +were mooted in his presence: ‘Sit not with a disputer +about fate,’ he said, ‘nor begin a conversation with him.’ +Moḥammad vaguely recognised that little margin of Free +Will which makes life not wholly mechanical.</p> + +<p>This doctrine of one Supreme God, to whose will it is +the duty of every man to surrender himself, is the kernel +of Islám, the truth for which Moḥammad lived and suffered +and triumphed. But it was no new teaching, as he +himself was constantly saying. His was only the last +of revelations. Many prophets—Abraham, Moses, and +Christ—had taught the same faith before; but people +had hearkened little to their words. So Moḥammad was +sent, not different from them, only a messenger, yet the +last and greatest of them, the ‘seal of prophecy,’ the ‘most +excellent of the creation of God.’ This is the second +dogma of Islám: Moḥammad is the apostle of God. It +is well worthy of notice that it is not said, ‘Moḥammad is +the only apostle of God.’ Islám is more tolerant in this +matter than other religions. Its prophet is not the sole +commissioner of the Most High, nor is his teaching +the only true teaching the world has ever received. +Many other messengers had been sent by God to guide +men to the right, and these taught the same religion +that was in the mouth of the preacher of Islám. +Hence Muslims reverence Moses and Christ only next +to Moḥammad. All they claim for their founder is that +<span class='pagenum'><a name="Page_lxxxii" id="Page_lxxxii">[Pg lxxxii]</a></span> +he was the last and best of the messengers of the one +God.<a name="FNanchor_18" id="FNanchor_18"></a><a href="#Footnote_18" class="fnanchor">18</a></p> + +<p>After the belief in God and his prophets and scriptures, +the Muslim must believe in angels, good and evil genii, +in the resurrection and the judgment, and in future +rewards and punishments. What the teaching of the +Ḳur-án is upon these points may be seen in the First Part +of the ‘Selections.’ They form a very common weapon of +attack on the ground of their superstition, their anthropomorphism, +and their sensuality. Yet these minor +beliefs have their place in all religions, and they are conceived +in scarcely more absurdly realistic a manner in +Islám than in any other creed. Every religion seems to +need an improbable, almost a ludicrous, side, in order to +provide material for the faith of the masses. Moḥammad +himself was what is called a superstitious man, and the +improbable side thus found its way easily into his creed. +With all the fancies floating in Arabia in his time, it +would have been strange if he had introduced nothing of +the superstitious into Islám. The Jinn, the Afreets, and +the other beings of the air and water, have not done +much harm to the Mohammadan mind; and they have +given so many a delightful fable to the West, that we +must feel a certain grateful respect for them. The realistic +pictures of paradise and hell have exercised a more serious +influence. The minute details of these infernal and celestial +pictures must move alternately the disgust and the +contemptuous amusement of a Western reader; yet these +same things were very real facts to Moḥammad, and have +been of the utmost importance to generation after generation +of Muslims. In the present day there are cultured +<span class='pagenum'><a name="Page_lxxxiii" id="Page_lxxxiii">[Pg lxxxiii]</a></span> +men who receive these descriptions in the same allegorical +sense as some Christians accept the Revelation of S. John—which, +indeed, in some respects offers a close parallel to +the pictorial parts of the Ḳur-án; but the vast majority of +believers (like many Christians in the parallel case) take +the descriptions literally, and there can be no doubt that +the belief founded on such pictures, accepted literally, must +work an ill effect on the professors of the faith of which +these doctrines form a minor, but a too prominent, part; +and it is the aim of rational Muslims to sweep away such +cobwebs from their sky.</p> + +<p>Islám lies more in doing than in believing. That ‘faith +without works is dead’ is a doctrine which every day’s +routine must bring home to the mind of the devout Muslim. +The practical duties of the Mohammadan religion, +beyond the actual profession of faith, are the performance +of prayer, the giving of alms, the keeping of the fasts, +and the accomplishing the pilgrimage. Mr. Lane has so +minutely described the regular prayers used over all the +Mohammadan East, that it is only necessary here to refer +to his account of them in the ‘Modern Egyptians.’ There +it will be seen that they form no light part of the religious +duties of the Muslim, especially since they involve +careful preparatory ablutions; for Moḥammad impressed +upon his followers the salutary doctrine that cleanliness is +an essential part of godliness, and the scrupulous cleanliness +of the Mohammadan, which contrasts so favourably +with the unsavoury state of Easterns of other creeds, is an +excellent feature in the practical influence of Islám. The +charge which missionaries and the like are fond of bringing +against the Muslim prayers, that they are merely +lifeless forms and vain repetitions, is an exaggeration. +There is a vast deal of repetition in the Mohammadan +ritual, just as the paternoster is repeated again and again +in the principal Christian liturgies; but iteration does not +necessarily kill devotion. There is plenty of real fervour +in the prayers of the Mosque, and they are joined-in by +<span class='pagenum'><a name="Page_lxxxiv" id="Page_lxxxiv">[Pg lxxxiv]</a></span> +the worshippers with an earnest attention which shames +the listless sleepy bearing of most congregations in England. +It is true the greater part of the prayers are laid +down in prescribed forms; but there is an interval set +apart for private supplication, and the original congregations +in the mosques availed themselves of this permission +more generally than is now the case, when the old fervour +has become comparatively cool; and Moḥammad frequently +enjoins private prayer at home, and specially praises him +who ‘passeth his night worshipping God.’</p> + +<p>Almsgiving was originally compulsory, and the tax was +collected by the officers of the Khalif; but now the Muslim +is merely expected to give voluntarily about a fortieth +part of his income in charity each year. The great fast of +Ramaḍán is too well known to need more than a passing +mention here; but it is not so well known that Moḥammad, +ascetic as he was himself in this as in many other +matters, whilst he ordained the month of fasting for the +chastening of his able-bodied followers, was a determined +enemy to useless mortification of the flesh, and boldly +affirmed that God took no pleasure in a man’s wantonly +injuring himself; and so if one that was weakly and sick +could not keep the fast without bodily detriment he was +to omit it. And the same wise leniency was shown by +the Arab prophet in respect of prayer,—which may be +curtailed or omitted in certain cases,—and with regard to +the pilgrimage, which no one was to perform to his hurt. +This same pilgrimage is often urged as a sign of Moḥammad’s +tendency to superstition and even idolatry. It is +asked how the destroyer of idols could have reconciled his +conscience to the circuits of the Kaạbeh and the veneration +of the black stone covered with adoring kisses. +The rites of the pilgrimage cannot certainly be defended +against the charge of superstition; but it is easy to see +why Moḥammad enjoined them. They were hallowed to +him by the memories of his ancestors, who had been the +guardians of the sacred temple, and by the traditional +<span class='pagenum'><a name="Page_lxxxv" id="Page_lxxxv">[Pg lxxxv]</a></span> +reverence of all his people; and besides this tie of association, +which in itself was enough to make it impossible for +him to do away with the rites, Moḥammad perceived +that the worship in the Kaạbeh would prove of real +value to his religion. He swept away the more idolatrous +and immoral part of the ceremonies, but he retained the +pilgrimage to Mekka and the old veneration of the temple +for reasons of which it is impossible to dispute the wisdom. +He well knew the consolidating effect of forming a centre +to which his followers should gather; and hence he reasserted +the sanctity of the black stone that ‘came down +from Heaven;’ he ordained that everywhere throughout +the world the Muslim should pray looking towards the +Kaạbeh, and he enjoined him to make the pilgrimage +thither. Mekka is to the Muslim what Jerusalem is to +the Jew. It bears with it all the influence of centuries +of associations. It carries the Muslim back to the cradle +of his faith, the childhood of his prophet; it reminds him +of the struggle between the old faith and the new, of the +overthrow of the idols, and the establishment of the +worship of the One God. And, most of all, it bids him +remember that all his brother Muslims are worshipping +towards the same sacred spot; that he is one of a great +company of believers, united by one faith, filled with the +same hopes, reverencing the same things, worshipping the +same God. Moḥammad showed his knowledge of the +religious emotions in man when he preserved the sanctity +of the temple of Islám.</p> + +<p>It would take too much space to look closely into the +lesser duties of Islám, many of which suggest exceedingly +wholesome lessons to Western civilisation. But we must +not pass over one of these minor duties, for it reflects +the highest credit upon the founder and the professors +of Mohammadanism—I mean the humane treatment of +animals.</p> + +<p>‘There is no religion which has taken a higher view +in its authoritative documents of animal life, and none +<span class='pagenum'><a name="Page_lxxxvi" id="Page_lxxxvi">[Pg lxxxvi]</a></span> +wherein the precept has been so much honoured by its +practical observance. ‘There is no beast on earth,’ says +the Ḳur-án, ‘nor bird which flieth with its wings, but the +same is a people like unto you—unto the Lord shall they +return;’ and it is the current belief that animals will share +with men the general resurrection, and be judged according +to their works. At the slaughter of an animal, the +Prophet ordered that the name of God should always be +named; but the words, ‘the Compassionate, the Merciful,’ +were to be omitted; for, on the one hand, such an expression +seemed a mockery to the sufferer, and, on the other, +he could not bring himself to believe that the destruction +of any life, however necessary, could be altogether pleasing +to the All-Merciful. ‘In the name of God,’ says a pious +Musalman before he strikes the fatal blow; ‘God is most +great; God give thee patience to endure the affliction +which He hath allotted thee!’ In the East there has +been no moralist like Bentham to insist in noble words on +the extension of the sphere of morality to all sentient +beings, and to be ridiculed for it by people who call themselves +religious; there has been no naturalist like Darwin, +to demonstrate by his marvellous powers of observation +how large a part of the mental and moral faculties which +we usually claim for ourselves alone we share with other +beings; there has been no Oriental ‘Society for the Prevention +of Cruelty to Animals.’ But one reason of this +is not far to seek. What the legislation of the last few +years has at length attempted to do, and, from the mere +fact that it is legislation, must do ineffectually, has been +long effected in the East by the moral and religious sentiment +which, like almost everything that is good in that part +of the world, can be traced back, in part at least, to the great +Prophet of Arabia. In the East, so far as it has not been hardened +by the West, there is a real sympathy between man +and the domestic animals; they understand one another; +and the cruelties which the most humane of our countrymen +unconsciously effect in the habitual use, for instance, +<span class='pagenum'><a name="Page_lxxxvii" id="Page_lxxxvii">[Pg lxxxvii]</a></span> +of the muzzle or the bearing-rein on the most docile, the +most patient, the most faithful, and the most intelligent +of their companions, are impossible in the East. An Arab +<i>cannot</i> ill-treat his horse; and Mr. Lane bears emphatic +testimony to the fact that in his long residence in Egypt +he never saw an ass or a dog (though the latter is there +looked upon as an unclean animal) treated with cruelty, +except in those cities which were overrun by Europeans.’<a name="FNanchor_19" id="FNanchor_19"></a><a href="#Footnote_19" class="fnanchor">19</a></p> + +<p>There are some very beautiful traditions of the Prophet, +showing the tenderness with which he always treated animals +and which he ever enjoined on his people. A man +once came to him with a carpet and said, ‘O Prophet, I +passed through a wood and heard the voices of the young of +birds, and I took and put them into my carpet, and their +mother came fluttering round my head.’ And the Prophet +said, ‘Put them down;’ and when he had put them down +the mother joined the young. And the Prophet said, ‘Do +you wonder at the affection of the mother towards her +young? I swear by Him who has sent me, Verily God is +more loving to his servants than the mother to these +young birds. Return them to the place from which ye +took them, and let their mother be with them.’ ‘Fear +God with regard to animals,’ said Moḥammad; ‘ride them +when they are fit to be ridden, and get off when they are +tired. Verily there are rewards for our doing good to +dumb animals, and giving them water to drink.’<br /><br /></p> + +<p>Such, in brief outline, is the religion of Moḥammad. +It is a form of pure theism, simpler and more austere +than the theism of most forms of modern Christianity, +lofty in its conception of the relation of man to God, and +noble in its doctrine of the duty of man to man, and of +man to the lower creation. There is little in it of superstition, +less of complexity of dogmas; it is an exacting +religion, without the repulsiveness of asceticism; severe, +<span class='pagenum'><a name="Page_lxxxviii" id="Page_lxxxviii">[Pg lxxxviii]</a></span> +but not merciless. On the other hand, it is over-rigid +and formal; it leaves too little to the believer and too +much to his ritual; it places a prophet and a book between +man and God, and practically discourages the desire +for a direct relation between the Deity and his servant; +it draws the picture of that God in too harsh outlines, +and leaves out too much of the tenderness and loving-kindness +of the God of Christ’s teaching, and hence it has +been the source of more intolerance and fanatical hatred +than most creeds.</p> + +<p>This religion is Islám as understood and taught by its +Prophet, so far as we can gather it from the Ḳur-án, aided +by those traditions which seem to have the stamp of +authenticity. It need hardly be said that it is not identical +with the Islám with which the philosophers of Baghdád +amused themselves, nor with the fantastic creed +which the Fáṭimee Khalifs of Egypt represented, and +brought in the person of El-Ḥákim to its limit of extravagance; +nor is it the Islám with which as much as with +their ferocity the Karmaṭees aroused the fear and abhorrence +of all good Muslims. Neither the Soofism of +Persia nor the dervish sensation-religion of Turkey conform +to this ancient Islám, to which perhaps a modification +of the Waḥḥábee puritanism would be the nearest +approach. The original faith of Moḥammad has not gained +by its development in foreign lands and alien minds, and +perhaps the best we can hope for modern Islám is that +it may try the experiment of retrogression, or rather seek +to regain the simplicity of the old form without losing the +advantages (if there be any) which it has acquired from +contact with Western civilisation.<br /><br /></p> + +<p>Islám is unfortunately a social system as well as a +religion; and herein lies the great difficulty of fairly estimating +its good and its bad influence on the world. It is +but in the nature of things that the teacher who lays down +the law of the relation of man to God should also endeavour +<span class='pagenum'><a name="Page_lxxxix" id="Page_lxxxix">[Pg lxxxix]</a></span> +to appoint the proper relation between man and his +neighbour. Christianity was undoubtedly a social even +more than a religious reform, but the social regulations +were too indefinite, or at all events too impracticable, for +any wide acceptance among the professors of the religion. +Islám was less fortunate. Moḥammad not only +promulgated a religion; he laid down a complete social +system, containing minute regulations for a man’s conduct +in all circumstances of life, with due rewards or penalties +according to his fulfilment of these rules. As a religion +Islám is great: it has taught men to worship one God +with a pure worship who formerly worshipped many gods +impurely. As a social system Islám is a complete failure: +it has misunderstood the relations of the sexes, upon +which the whole character of a nation’s life hangs, and, +by degrading women, has degraded each successive generation +of their children down an increasing scale of infamy +and corruption, until it seems almost impossible to reach +a lower level of vice.</p> + +<p>The fatal spot in Islám is the degradation of women. +The true test of a nation’s place in the ranks of civilisation +is the position of its women. When they are held +in reverence, when it is considered the most infamous of +crimes to subject a woman to dishonour, and the highest +distinction to protect her from wrong; when the family +life is real and strong, of which the mother-wife is the +heart; when each man’s pulse beats loyal to womanhood, +then is a nation great. When women are treated +as playthings, toys, drudges, worth anything only if +they have beauty to be enjoyed or strength to labour; +when sex is considered the chief thing in a woman, and +heart and mind are forgotten; when a man buys women +for his pleasure and dismisses them when his appetite is +glutted, then is a nation despicable.</p> + +<p>And so is it in the East. Yet it would be hard to lay +the blame altogether on Moḥammad. The real roots of the +degradation of women lie much deeper. When Islám was +<span class='pagenum'><a name="Page_xc" id="Page_xc">[Pg xc]</a></span> +instituted, polygamy was almost necessitated by the number +of women and their need of support; and the facility +of divorce was quite necessitated by the separation of the +sexes, and the consequence that a man could not know or +even see the woman he was about to marry before the marriage +ceremony was accomplished. It is not Moḥammad +whom we must blame for these great evils, polygamy and +divorce; it is the state of society which demanded the +separation of the sexes, and in which it was not safe to +allow men and women freely to associate; in other words, +it was the sensual constitution of the Arab that lay at the +root of the matter. Moḥammad might have done better. +He might boldly have swept away the traditions of Arab +society, unveiled the women, intermingled the sexes, and +punished by the most severe measures any license which +such association might at first encourage. With his boundless +influence, it is possible that he might have done this, +and, the new system once fairly settled, and the people +accustomed to it, the good effects of the change would have +begun to show themselves. But such an idea could never +have occurred to him. We must always remember that +we are dealing with a social system of the seventh century, +not of the nineteenth. Moḥammad’s ideas about women +were like those of the rest of his contemporaries. He +looked upon them as charming snares to the believer, +ornamental articles of furniture difficult to keep in order, +pretty playthings; but that a woman should be the counsellor +and companion of a man does not seem to have occurred +to him. It is to be wondered that the feeling of respect he +always entertained for his first wife, Khadeejeh, (which, +however, is partly accounted for by the fact that she was +old enough to have been his mother,) found no counterpart +in his general opinion of womankind: ‘Woman was made +from a crooked rib, and if you try to bend it straight, it +will break; therefore treat your wives kindly.’ Moḥammad +was not the man to make a social reform affecting women, +nor was Arabia the country in which such a change should +<span class='pagenum'><a name="Page_xci" id="Page_xci">[Pg xci]</a></span> +be made, nor Arab ladies perhaps the best subjects for the +experiment. Still he did something towards bettering the +condition of women: he limited the number of wives to +four; laid his hand with the utmost severity on the incestuous +marriages that were then rife in Arabia; compelled +husbands to support their divorced wives during +their four months of probation; made irrevocable divorce +less common by adding the rough, but deterring, condition +that a woman triply divorced could not return +to her husband without first being married to some one +else—a condition exceedingly disagreeable to the first husband; +and required four witnesses to prove a charge of +adultery against a wife—a merciful provision, difficult to +be fulfilled. The evil permitted by Moḥammad in leaving +the number of wives four instead of insisting on monogamy +was not great. Without considering the sacrifice of family +peace which the possession of a large harem entails, the +expense of keeping several wives, each of whom must have +a separate suite of apartments or a separate house, is so +great that not more than one in twenty can afford it. It +is not so much in the matter of wives as in that of concubines +that Moḥammad made an irretrievable mistake. +The condition of the female slave in the East is indeed +deplorable. She is at the entire mercy of her master, who +can do what he pleases with her and her companions; for +the Muslim is not restricted in the number of his concubines, +as he is in that of his wives. The female white slave +is kept solely for the master’s sensual gratification, and is +sold when he is tired of her, and so she passes from master +to master, a very wreck of womanhood. Her condition is +a little improved if she bear a son to her tyrant; but even +then he is at liberty to refuse to acknowledge the child as +his own, though it must be owned he seldom does this. +Kind as the Prophet was himself towards bondswomen, +one cannot forget the unutterable brutalities which he +suffered his followers to inflict upon conquered nations in +the taking of slaves. The Muslim soldier was allowed to +<span class='pagenum'><a name="Page_xcii" id="Page_xcii">[Pg xcii]</a></span> +do as he pleased with any ‘infidel’ woman he might +meet with on his victorious march. When one thinks of +the thousands of women, mothers and daughters, who +must have suffered untold shame and dishonour by this +license, he cannot find words to express his horror. And +this cruel indulgence has left its mark on the Muslim +character, nay, on the whole character of Eastern life. +Now, as at the first, young Christian girls are dragged +away from their homes and given over to the unhallowed +lusts of a Turkish voluptuary; and not only to Turks, but +to Englishmen; for the contagion has spread, and Englishmen, +even those who by their sacred order should know +better, instead of uttering their protest, as men of honour +and Christians, against the degradation, have followed the +example of the Turk, and helped in the ruin of women. +Concubinage is the black stain in Islám. With Moḥammad’s +views of women, we could hardly expect him to do +better; but, on the other hand, he could scarcely have +done worse. There are, however, one or two alleviating +circumstances. One is the fact that the canker has not +eaten into the whole of Eastern society; it is chiefly +among the rich that the evil effects of the system are felt. +And another fact which shows that the Mohammadan +system, bad as it is, is free from a defect which social +systems better in other respects than Moḥammad’s are +subject to is the extreme rarity of prostitution in Muslim +towns. The courtesan forms a very small item in the +census of a Mohammadan city, and is retained more for +strangers from Europe than for the Muslim inhabitants. +Instances are frequently occurring in the Indian law courts +which show the strong feeling that exists on the subject +among the Mohammadans of India. They consider it +quite inconceivable that a Muslim should have illicit +intercourse with a free Muslimeh woman, and this inconceivableness +of the action is urged as evidence in trials +of the legitimacy of children. But whilst admitting the +importance of this remarkable feature in Islám, it must +<span class='pagenum'><a name="Page_xciii" id="Page_xciii">[Pg xciii]</a></span> +not be forgotten that the liberty allowed by their law +to Muslims in the matter of concubines does not very +materially differ from prostitution, and whilst the latter +is directly forbidden by the dominant religion of Europe, +concubinage is as directly permitted by Islám.</p> + +<p>One would think that long intercourse with Europeans +might have somewhat raised the estimation of women in +the East; but either because travellers in the East are not +always the best specimens of Western morality, or because +the Eastern mind has an unequalled aptitude for assimilating +the bad and rejecting the good in any system it meets, +it is certain that women are no better off now than they +were in the East. A well-known correspondent of a leading +daily print writes thus of Turkish home life:—</p> + +<div class="blockquot"><p>‘It is obvious that the home life of any people will depend almost +entirely on the position which is assigned to women. It is not +necessary to inquire what this position is according to the teaching +of the sacred books of a race. Between Christianity and Islám it +is enough to notice that there is apparently no country where the +first is the prevailing religion in which woman is hindered by +religion from obtaining a position almost, if not quite, on an equality +with man, and similarly, no country where the second prevails +where woman is not in a degraded position.... Under Christianity +she is everywhere free. Under Islám she is everywhere a slave. +The pious Mohammadan, like the pious Jew, thanks God that he +has not been made a woman. The pious Mohammadan woman, +like the pious Jewess, thanks God that she has been made according +to the Creator’s will. Man and woman alike recognise that to +be a woman is to be in an inferior condition. This feeling of the +degradation of woman so pervades Turkey that the poorer classes of +Christians have even become infected by it. When a son is born +there is nothing but congratulations. When a daughter, nothing +but condolences. A polite Turk, if he has occasion to mention his +wife, will do so with an apology.... He regards it as a piece of +rudeness to mention the fact to you, and it would be equally rude +for him to inquire after your wife, or to hint that he knew you were +guilty of anything so unmentionable as to have one. Charles the +Twelfth told his queen that she had been chosen to give children, +and not advice. The Turk regards woman as destined solely for the +same purpose and for his pleasure. Probably polygamy is of itself +sufficient to account for the way in which Mohammadans regard +<span class='pagenum'><a name="Page_xciv" id="Page_xciv">[Pg xciv]</a></span> +woman. But whether this is so or not, there is one influence which +polygamy asserts which accounts for the low ideal of woman prevalent +in all Muslim countries. When a man has a number of wives +it is impossible that they can all become his companions and his +confidantes, or that one of them can become his companion or confidante +to the same extent as if the man had only one wife. Hence +a man who is limited to one will not be contented with beauty +alone. He must have a certain amount of intelligence and education. +The Turk, on the other hand, has no reason whatever to think of +anything except beauty. As he never means to see much of his +wife, intelligence or education is a matter of small account. If he +can afford it he will have a Circassian wife, a woman who has been +reared with the intention of being sold, who has not an idea in her +head, who has seen nothing, and knows nothing. Such a woman +would be as objectionable as a wife to the great majority of Europeans +as a South Sea Island beauty. But she satisfies the ideal of +the Turk. She is beautiful, and beauty is all that he requires.’</p></div> + +<p>It is this sensual and degraded view of woman that +destroys to so great an extent the good influence which +the better part of the teaching of Islám might exert in the +East. So long as women are held in so light an esteem, +they will remain ignorant, and bigoted, and sensual; and +so long as mothers are what most Muslim mothers are now, +their children will be ignorant and fanatical and vicious. +In Turkey there are other influences at work besides the +Mohammadan social system; but Turkish women may +serve as an instance of the state of things which that +system encourages. ‘In those early years spent at home, +when the child ought to have instilled into him some +germ of those principles of conduct by which men must +walk in the world if they are to hold up their heads +among civilised nations, the Turkish child is only taught +the first steps towards those vicious habits of mind and +body which have made his race what it is. The root of +the evil is partly found in the harem system. So long as +that system keeps Turkish women in their present depressed +state, so long will Turkish boys and girls be vicious +and ignorant.’ As I have said elsewhere,<a name="FNanchor_20" id="FNanchor_20"></a><a href="#Footnote_20" class="fnanchor">20</a> ‘It is quite +<span class='pagenum'><a name="Page_xcv" id="Page_xcv">[Pg xcv]</a></span> +certain that there is no hope for the Turks so long as +Turkish women remain what they are, and home-training +is the initiation of vice.’ If the mother is ignorant and +vicious, the son cannot form a high ideal of womanhood, +and thus is barred off from the chivalrous spirit wherewith +alone a man may reach to the highest love:—that</p> + +<div class="poetry-container"> +<div class="poetry"> +<div class="stanza"> +<div class="line i4">‘Subtle master under heaven,</div> +<div class="line">Not only to keep down the base in man,</div> +<div class="line">But teach high thought, and amiable words,</div> +<div class="line">And courtliness, and the desire of fame,</div> +<div class="line">And love of truth, and all that makes a man.’</div> +</div></div></div> + +<p>The Muslin has no ideal of chivalry like this to make +his life pure and honourable: his religion encourages an +opposite view, and the women among whom he is brought +up only confirm it.</p> + +<p>If Islám is to be a power for good in the future, it is +imperatively necessary to cut off the social system from +the religion. At the beginning, among a people who had +advanced but a little way on the road of civilisation, the +defects of the social system were not so apparent; but +now, when Easterns are endeavouring to mix on equal +terms with Europeans, and are trying to adopt the manners +and customs of the West, it is clear that the condition of +their women must be radically changed if any good is to +come of the Europeanising tendency. The difficulty lies +in the close connection between the religious and social +ordinances in the Ḳur-án: the two are so intermingled that +it is hard to see how they can be disentangled without +destroying both. The theory of revelation would have +to be modified. Muslims would have to give up their +doctrine of the syllabic inspiration of the Ḳur-án and exercise +their moral sense in distinguishing between the particular +and the general, the temporary and the permanent: +they would have to recognise that there was much in +Moḥammad’s teaching which, though useful at the time, is +inapplicable to the present conditions of life; that his +knowledge was often partial, and his judgment sometimes +<span class='pagenum'><a name="Page_xcvi" id="Page_xcvi">[Pg xcvi]</a></span> +at fault; that the moral sense is capable of education as +much as the intellect, and, therefore, that what was apparently +moral and wise in the seventh century may quite +possibly be immoral and suicidal in a society of the nineteenth +century. Moḥammad himself said, according to +tradition, ‘I am no more than a man: when I order you +anything respecting religion, receive it; and when I order +you about the affairs of the world, then I am nothing more +than man.’ And he seemed to foresee that the time +would come when his minor regulations would call for +revision: ‘Ye are in an age,’ he said, ‘in which, if ye +abandon one-tenth of what is ordered, ye will be ruined. +After this, a time will come when he who shall observe +one-tenth of what is now ordered will be redeemed.’<a name="FNanchor_21" id="FNanchor_21"></a><a href="#Footnote_21" class="fnanchor">21</a></p> + +<p>If Muslims would take these warnings of their prophet +to heart, there would be some hope for Islám. Some few +of the higher intellects among them have already admitted +the principle of moral criticism applied to the Ḳur-án; +but it is very doubtful whether ‘rational Islám’ will ever +gain a wide following, any more than ‘rational Christianity.’ +People in general do not care to think for themselves +in matters religious. They like their creed served +up to them as cooked meat, not raw flesh. They must +have definite texts and hard-and-fast commandments to +appeal to. They will not believe in the spirit, but prefer +the letter. They will have nothing to say to tendencies, +but must have facts. It is of no avail to speak to them +of the spirit of a life or of a whole book; they must hang +their doctrine on a solitary sentence. They will either +believe every letter of their scripture, or they will believe +nothing.</p> + +<p>Such people make up the majority of the professors of +Islám; and with them no reform, within Islám, seems +possible. Among the upper (I will not call them the +higher) classes, they are either fanatics or concealed infidels; +<span class='pagenum'><a name="Page_xcvii" id="Page_xcvii">[Pg xcvii]</a></span> +and their lives are a proof of the incompatibility of +ordinary Mohammadanism, real or nominal, with a high +social and national life. Among the poorer classes, the +social system has a more restricted field of operation, for +the poor are naturally less able to avail themselves of the +permissions of their Prophet. In a poor community Islám +exerts an eminently salutary influence, as the condition of +the Mohammadan converts in Western Africa conclusively +proves. An able observer,<a name="FNanchor_22" id="FNanchor_22"></a><a href="#Footnote_22" class="fnanchor">22</a> whose African birth and training +qualify him in a high degree for properly understanding +the true state of his countrymen, whilst his +Christian profession serves as a guarantee against excessive +prejudice in favour of Islám, has recorded his experience +of the work of Mohammadan missionaries in Liberia +and the neighbouring parts of Africa. ‘All careful and +candid observers,’ he remarks, ‘agree that the influence +of Islám in Central and West Africa has been, upon the +whole, of a most salutary character.... As an eliminatory +and subversive agency it has displaced or unsettled +nothing as good as itself.’ It has inculcated habits of +moderation and soberness over the whole of the vast region +covered by its emissaries; and so great is the influence of +its teaching, that where there are Muslim inhabitants, even +in pagan towns, it is a very rare thing to see a person +intoxicated. The Mohammadan converts drink nothing +but water. ‘From Senegal to Lagos, over two thousand +miles, there is scarcely an important town on the seaboard +where there is not at least one mosque and active representatives +of Islám, side by side with the Christian teacher. +And as soon as a pagan, however obscure or degraded, +embraces the Muslim faith, he is at once admitted as an +equal to the society.... The pagan village possessing a +Muslim teacher is always found to be in advance of its +neighbours in all the elements of civilisation.... The introduction +<span class='pagenum'><a name="Page_xcviii" id="Page_xcviii">[Pg xcviii]</a></span> +of Islám into Central and West Africa has been +the most important, if not the sole, preservative against the +desolations of the slave trade. Mohammadanism furnished +a protection to the tribes who embraced it, by effectually +binding them together in one strong religious fraternity, +and enabling them by their united efforts to baffle the +attempts of powerful slave-hunters. Enjoying this comparative +immunity from sudden hostile incursion, industry +was stimulated among them; industry diminished their +poverty; and as they increased in worldly substance, they +also increased in desire for knowledge. Receiving a desire +of letters by a study of the Arabic language, they acquired +loftier views, wider tastes, and those energetic habits which +so pleasingly distinguish them from their pagan neighbours.’ +Students often travel on foot from the west coast +right across Africa to study at the great mosque of the +Azhar in Cairo. It must be remembered that these results +were observed in the very centre of African Christianity, +in Sierra Leone and other coast settlements. It is said that +in Sierra Leone three-fourths of the Muslim population +were not born Muslims, but were converted from Christianity +or paganism; and this, although ‘all liberated +Africans are always handed over to Christian missionaries +for instruction, and their children are baptized and brought +up at the public expense in Christian schools, and are thus, +in a sense, ready-made Christians.’</p> + +<p>These facts show that, even in the present day, and with +the competition of Christian missionary societies, Islám +may be a power for good in poor communities—that it can +not only give them a pure instead of a degraded faith, but +can raise them socially and intellectually. The effects of +a simple form of Islám on these African converts may +give one some notion of its influence on its hearers in the +early days, before the theologians had corrupted it.</p> + +<p>But this good influence is very partial and limited, even +among the poorer classes. In communities where all are +poor, Islám is an excellent agent for improvement; but in +<span class='pagenum'><a name="Page_xcix" id="Page_xcix">[Pg xcix]</a></span> +countries where there are many grades of wealth and rank, +the poor only ape in a humble manner the vices of those +whom they are taught to regard as their ‘betters.’ In all +civilised and wealthy countries the social system of Islám +exerts a ruinous influence on all classes, and if there is to +be any great future for the Mohammadan world, that system +of society must be done away.</p> + +<div class="poetry-container"> +<div class="poetry"> +<div class="stanza"> +<div class="line"><span class="smcap">The woman’s cause is man’s; they rise or sink</span></div> +<div class="line"><span class="smcap">Together, dwarfed or godlike, bond or free.</span></div> +</div></div></div> + +<hr /> + +<p><span class='pagenum'><a name="Page_c" id="Page_c">[Pg c]</a></span></p> + +<h3>IV.—<i>THE ḲUR-ÁN.</i></h3> + +<div class="blockquot"><p>The Muslim who reads the Ḳur-án is like the orange-fruit, whose smell and taste +are sweet; and the Muslim who reads not the Ḳur-án is like the date, which hath no +smell, but its taste is sweet; and the Hypocrite who reads not the Ḳur-án is like the +colocynth, without a smell, and with a bitter taste; and the Hypocrite who reads it +is like the sweet bazil, whose smell is sweet, but its taste bitter.—<i>Tradition.</i></p></div> + +<p>It is an immense merit in the Ḳur-án that there is no +doubt as to its genuineness. The ‘Word of the Lord’ +came to Moḥammad, and he uttered it, and the people +wrote it down or committed it to memory; and that very +word we can now read with full confidence that it has +remained unchanged through nearly thirteen hundred +years.</p> + +<p>The revelations came to Moḥammad in many ways and +at all times, but never ‘in visions bright, transcendant, +exalted. They came ghastly, weird, most horrible. After +long solitary broodings, a something used to move Moḥammad, +all of a sudden, with frightful vehemence. He +“roared like a camel,” his eyes rolled and glowed like red +coals, and on the coldest day terrible perspirations would +break out all over his body. When the terror ceased, it +seemed to him as if he had heard bells ringing, “the sound +whereof seemed to rend him to pieces”—as if he had heard +the voice of a man—as if he had seen Gabriel—or as if +words <i>had been written in his heart</i>. Such was the agony +he endured, that some of the verses revealed to him well-nigh +made his hair turn white.’</p> + +<p>No collection of these revelations was made during +Moḥammad’s lifetime; at his death, the Ḳur-án existed +only as scattered chaotically among the believers. But +about a year later, the death in battle of some of the men +<span class='pagenum'><a name="Page_ci" id="Page_ci">[Pg ci]</a></span> +who had specially committed passages of the Ḳur-án to +memory, and the dread that the whole of Moḥammad’s +teaching might vanish at the end of a generation or two, +induced Aboo-Bekr to make the innovation from which +every one shrank, and he gave orders to the Prophet’s +secretary, Zeyd ibn Thábit, to collect the fragments of the +Ḳur-án in one book. So Zeyd gathered the Ḳur-án from +palm-leaves, skins, shoulder-blades, stones, and the hearts +of men, arranged the chapters in a certain order, and presented +Aboo-Bekr with a Ḳur-án which probably differed +in no essential particular from the book we have now. +All scholars are agreed that Zeyd did his work faithfully, +and neither inserted nor omitted anything from party +motives. But he seems to have occasionally mixed up +fragments of very different date in one chapter—Moḥammad +himself countenanced this—and may possibly have +omitted some portions that were not found till afterwards.</p> + +<p>Some twenty years later a second recension was ordered +by the Khalif ´Othmán. Slight varieties of reading, +mainly dialectal, had arisen; swords were near being +drawn over them; and it was evident that a serious schism +would come about if a uniform authorised text of the +Ḳur-án were not provided. These slight dialectal differences +were not sufficiently settled, it would seem, in Aboo-Bekr’s +edition, so this new recension was made by Zeyd and +three men of the Ḳureysh, for they would best know the +original dialect of the Ḳur-án. The new edition followed +the first one, apparently, both in order and in matter; +definitely fixing, however, the true text in the dialect of +the Ḳureysh, and possibly adding any verses that might +have been discovered since Zeyd’s first edition. This +second recension was conducted with the same careful +fidelity and scrupulous impartiality as the first; and it +was accepted by all the different parties that were then +disputing the supremacy. Copies of this edition were +then distributed to the principal cities of the empire, and +the old copies and fragments were called-in and burned.</p> + +<p><span class='pagenum'><a name="Page_cii" id="Page_cii">[Pg cii]</a></span></p> + +<p>This edition of ´Othmán, made about <span class="smcap">a.d.</span> 660, is the one +that has ever since been the authorised and only version +of the Ḳur-án throughout the Muslim world and in the +studies of European linguists. The only differences that +have since crept into the text are certain unimportant +varieties in vocalisation and orthography and in the division +of verses.</p> + +<p>It was a singular system these early revisers went upon. +They seem, indeed, to have established the authenticity of +each saying satisfactorily; but in the arrangement of them +they showed an extraordinary dulness. The tradition +of the year when each revelation was spoken appears to +have been lost even in the short time that had elapsed +since it had been spoken. People remembered the words, +but seldom the occasion of the words. Hence the revisers +had to devise an artificial order; not according to subject, +nor after the development of the style, but simply in order +of length! They put the longest chapters first and the +shortest last; that is to say, they inverted, roughly speaking, +the true order, for the early soorahs were short and +the later ones long.</p> + +<p>Read in this order, the Ḳur-án is an unintelligible +jumble. Carlyle may well say that ‘nothing but a sense +of duty could carry any European through the Ḳur-án.’ +You can trace no development of mind or doctrine in the +present arrangement; it is indeed a confused mass of +‘endless iterations, long-windedness, entanglement, most +crude, incondite.’ But scholars have long discovered +certain signs of a true order—several kinds of evidence by +which a chronological arrangement of the Ḳur-án may +be attempted. These are—(1.) The <i>references to historical +events</i> in the Ḳur-án, as identified by tradition. These, +however, are but few, and occur chiefly in quite the latest +soorahs; and tradition is apt to identify any reference with +any event it chooses. A much more important test is (2.) +the <i>style</i>; for a distinct development can be traced in the +rime, in the length of verses, and in the words employed. +<span class='pagenum'><a name="Page_ciii" id="Page_ciii">[Pg ciii]</a></span> +And then there is (3.) the <i>matter</i> test, based on what we +know of Moḥammad’s life, from which we can argue a certain +change in his preaching at Mekka, and still more when, +from addressing idolaters in his birthplace, he came to +preach to Jews and Christians at Medina. The danger of +this last test is that each man forms his own theory of +Moḥammad’s mental and religious growth, and may arrange +the soorahs in accordance with that theory. Even +with these three tests, used by the most accomplished +critics, it is impossible to arrive at an exact order, and to +determine the precise chronological position of each soorah. +But whilst it is admitted that an exact chronological +arrangement of each individual chapter of the Ḳur-án is +impossible, it is yet no less certain that the soorahs may +be roughly grouped together, and that these groups can be +definitely assigned to certain periods of Moḥammad’s career.</p> + +<p>Professor Th. Nöldeke’s <i>Geschichte des Qorâns</i> has established +his right to the first place in this science of Ḳur-án +arrangement, and his order of soorahs may fairly be +accepted as authoritative. Of this order Mr. Rodwell’s +English version of the Ḳur-án is an example, except that a +few of the earliest soorahs are transposed. Nöldeke has two +great divisions of the soorahs: those revealed at Mekka, +and those revealed during the Medina period. Further, +he divides the Mekkan division into three groups.<a name="FNanchor_23" id="FNanchor_23"></a><a href="#Footnote_23" class="fnanchor">23</a></p> + +<p><span class='pagenum'><a name="Page_civ" id="Page_civ">[Pg civ]</a></span></p> + +<table style="font-size: .9em;" summary="meccan division" border="0"> +<tr> +<td class="left" rowspan="3">Mekka</td> +<td class="left" rowspan="3"><img src="images/curly100.png" width="10" height="100" style="vertical-align: middle;" alt="|" /></td> +<td class="right vertt">I.</td> +<td class="left vertt"><p class="indent"><span class="smcap">a.d.</span> 612-617 (Rodwell, pp. 1-64)—To the Abyssinian exile (fifth year).</p></td> +</tr><tr> +<td class="right vertt">II.</td> +<td class="left vertt"><p class="indent"><span class="smcap">a.d.</span> 617-619 (Rodwell, pp. 64-192)—Fifth and sixth Mekka years of Moḥammad’s mission.</p></td> +</tr><tr> +<td class="right vertt">III.</td> +<td class="left vertt"><p class="indent"><span class="smcap">a.d.</span> 619-622 (Rodwell, pp. 193-366)—From the seventh year to the Flight.</p></td> +</tr><tr> +<td class="left">Medina</td> +<td> </td> +<td> </td> +<td class="left vertt"><span class="smcap">a.d.</span> 622-633 (Rodwell, pp. 366-555)—At Medina.</td> +</tr></table> + +<p>Read in this order the Ḳur-án becomes intelligible. It +is still confused in its progression and strangely mixed in +its contents; but the development of Moḥammad’s faith +can be traced in it, and we can see dimly into the workings +of his mind, as it struggles with the deep things of +God, wrestles with the doubts which echoed the cavils of +the unbelievers, soars upwards on the wings of ecstatic +faith, till at last it gains the repose of fruition. Studied +thus, the Ḳur-án is no longer dull reading to one who cares +to look upon the working of a passionate troubled human +soul, and who can enter into its trials and share in the +joy of its triumphs.</p> + +<p>In the soorahs revealed at Mekka, Moḥammad has but +one theme—God; and one object—to draw his people +away from their idols and bring them to the feet of that +God. He tells them of Him in glowing language, that +comes from the heart’s white heat. He points to the +glories of nature, and tells them these are God’s works. +With all the brilliant imagery of the Arab, he tries to +show them what God is, to convince them of His power +and His wisdom and His justice. The soorahs of this +period are short, for they are pitched in too high a key +to be long sustained. The language has the ring of poetry, +though no part of the Ḳur-án complies with the demands of +Arab metre. The sentences are short and full of half-restrained +energy, yet with a musical cadence. The +thought is often only half expressed; one feels the speaker +has essayed a thing beyond words, and has suddenly discovered +the impotence of language, and broken off with +the sentence unfinished. There is the fascination of true +poetry about these earliest soorahs; as we read them we +<span class='pagenum'><a name="Page_cv" id="Page_cv">[Pg cv]</a></span> +understand the enthusiasm of the Prophet’s followers, +though we cannot fully realise the beauty and the power, +inasmuch as we cannot hear them hurled forth with +Moḥammad’s fiery eloquence. From first to last the +Ḳur-án is essentially a book to be heard, not read, but this +is especially the case with the earliest chapters.</p> + +<p>In the soorahs of the second period of Mekka we begin +to trace the decline of the Prophet’s eloquence. There +are still the same earnest appeals to the people, the same +gorgeous pictures of the Last Day and the world to come; +but the language begins to approach the quiet of prose, +the sentences become longer, the same words and phrases +are frequently repeated, and the wearisome stories of the +Jewish prophets and patriarchs, which fill so large a place +in the later portion of the Ḳur-án, now make their appearance. +The fierce passion of the earliest soorahs, that could +not out save in short burning verses, gives place to a calmer +more argumentative style. Moḥammad appeals less to +the works of God as proofs of his teaching, and more to +the history of former teachers, and the punishments of +the people who would not hear them. And the characteristic +oaths of the first period, when Moḥammad swears +by all the varied sights of nature as they mirrored themselves +in his imagination, have gone, and in their place we +find only the weaker oath ‘by the Ḳur-án.’ And this +declension is carried still further in the last group of the +soorahs revealed at Mekka. The style becomes more +involved and the sentences longer, and though the old +enthusiasm bursts forth ever and anon, it is rather an echo +of former things than a new and present intoxication +of faith. The fables and repetitions become more and +more dreary, and but for the rich eloquence of the old +Arabic tongue, which gives some charm even to inextricable +sentences and dull stories, the Ḳur-án at this +period would be unreadable. As it is, we feel we have +fallen the whole depth from poetry to prose, and the +matter of the prose is not so superlative as to give us +<span class='pagenum'><a name="Page_cvi" id="Page_cvi">[Pg cvi]</a></span> +amends for the loss of the poetic thought of the earlier +time and the musical fall of the sentences.</p> + +<p>In the soorahs of the Medina period these faults reach +their climax. We read a singularly varied collection of +criminal laws, social regulations, orders for battle, harangues +to the Jews, first conciliatory, then denunciatory, +and exhortations to spread the faith, and such-like heterogeneous +matters. Happily the Jewish stories disappear in +the latest soorahs, but their place is filled by scarcely more +palatable materials. The chapters of this period are interesting +chiefly as containing the laws which have guided +every Muslim state, regulated every Muslim society, and +directed in their smallest acts every Mohammadan man +and woman in all parts of the world from the Prophet’s +time till now. The Medina part of the Ḳur-án is the most +important part for Islám, considered as a scheme of ritual +and a system of manners; the earliest Mekka revelations +are those which contain what is highest in a great religion +and what was purest in a great man.</p> + +<p>The word <i>Ḳur-án</i> means the <i>crying</i>, <i>reciting</i>, <i>reading</i>, +and is applied not only to the whole book, but to any +chapter or section of it. The Ḳur-án is also called El-Furḳán, +‘the Distinguisher,’ and El-Muṣḥaf, ‘the Volume,’ +and El-Kitáb, ‘the Book,’ and Edh-Dhikr, ‘the Admonition.’ +The Ḳur-án contains, in its ordinary form, 114 +chapters (<i>soorahs</i>), 6616 verses (<i>áyát</i>, literally ‘signs’ or +‘wonders’), 77,934 words, and 323,671 letters, according +to the estimates of laborious Muslim divines, which differ, +however, in a slight manner in consequence of the various +divisions of verses. After the first chapter, which is a short +prayer (the Fátiḥah), the soorahs gradually decrease in +length from 289 verses in the second to from three to six +in the ten concluding chapters. Each chapter is headed +by a title, taken from same prominent word in it (as the +‘Chapter of the Striking,’ ‘of the Cow,’ &c.); beneath +which is noted whether it was promulgated (according to +tradition) at Mekka or Medina, and the number of its +<span class='pagenum'><a name="Page_cvii" id="Page_cvii">[Pg cvii]</a></span> +verses. Then follow the words:—‘In the Name of God, +the Compassionate, the Merciful;’ after which the chapter +begins. To twenty-nine chapters are prefixed certain letters +(<i>e.g.</i>, ch. ii. on p. 4), or a single letter, which have never +been successfully interpreted. The Muslims believe them +to conceal profound mysteries. In Soorah 55 a refrain is +found, and traces of a like imitation in Soorahs 54 and 17. +It is probable that the Ḳur-án was originally <i>chanted</i> in +somewhat the same manner as it is in the present day.</p> + +<p>The Ḳur-án is also divided in thirty sections, and these +are again subdivided; and from this division rather than +from chapter and verse do the Muslims generally quote.</p> + +<p>‘The Muslims absolutely deny that the Ḳur-án was composed +by their Prophet himself, or by any other for him; +it being their general and orthodox belief that it is of divine +original; nay, that it is eternal and uncreated, remaining, +as some express it, in the very essence of God; that the +first transcript has been from everlasting by God’s throne, +written on a tablet of vast size, called the Preserved Tablet, +in which are also recorded the divine decrees, past and +future; that a copy from this tablet, in one volume on +paper, was, by the ministry of the angel Gabriel, sent +down to the lowest heaven, in the month of Ramaḍán, on +the Night of Power;<a name="FNanchor_24" id="FNanchor_24"></a><a href="#Footnote_24" class="fnanchor">24</a> whence Gabriel revealed it to +Moḥammad by parcels, some at Mekka, and some at +Medina, at different times during the space of twenty-three +years, as the exigency of affairs required; giving +him, however, the consolation to show him the whole +(which they tell us was bound in silk, and adorned with +gold and precious stones of Paradise) once a year; but in +the last year of his life he had the favour to see it twice. +They say that few chapters were delivered entire, the most +part being revealed piecemeal, and written down from +time to time by the Prophet’s amanuensis, in such or such +<span class='pagenum'><a name="Page_cviii" id="Page_cviii">[Pg cviii]</a></span> +a part of such or such a chapter, till they were completed, +according to the directions of the angel. The first parcel +that was revealed is generally agreed to have been the first +five verses of the ninety-sixth chapter. After the new +revealed passages had been from the Prophet’s mouth taken +down in writing by his scribe, they were published to his +followers, several of whom took copies for their private +use; but the far greater number got them by heart. The +originals, when returned, were put promiscuously into a +chest, without regard to any order of time, for which reason +it is uncertain when many passages were revealed.</p> + +<p>‘The Ḳur-án being the Muslims’ rule of faith and practice, +it is no wonder its expositors and commentators are +so very numerous; and it may not be amiss to take notice +of the rules they observe in expounding it.</p> + +<p>‘One of the most learned commentators distinguishes +the contents of the Ḳur-án into allegorical and literal. The +former comprehends the more obscure, parabolical, and +enigmatical passages, and such as are repealed or abrogated; +the latter, those which are plain, perspicuous, liable +to no doubt, and in full force.</p> + +<p>‘To explain these severally in a right manner, it is necessary, +from tradition and study, to know the time when +each passage was revealed, its circumstances, state, and +history, and the reasons or particular emergencies for the +sake of which it was revealed. Or, more explicitly, whether +the passage was revealed at Mekka or at Medina; +whether it be abrogated, or does itself abrogate any other +passage; whether it be anticipated in order of time or +postponed; whether it be distinct from the context or +depend thereon; whether it be particular or general; and +lastly, whether it be implicit by intention, or explicit in +words.</p> + +<p>‘By what has been said, the reader may easily believe +that this book is held by the Muslims in the greatest +reverence and esteem. The more strict among them dare +not touch it without being first washed or legally purified; +<span class='pagenum'><a name="Page_cix" id="Page_cix">[Pg cix]</a></span> +which lest they should do by inadvertence, they sometimes +write these words of the book itself on the cover or label, +“None shall touch it but they who are purified.” They +read it with great care and respect, never holding it below +their girdles. They swear by it, consult it in their weighty +occasions, carry it with them to war, inscribe sentences +from it on their banners, sometimes adorn it with gold +and precious stones, and knowingly suffer it not to be in +the possession of any person of a different persuasion. It +is the foundation of their education; and the children in +the schools are taught to chant it, and commit the whole +of it to memory.</p> + +<hr /> + +<p><span class='pagenum'><a name="Page_cxi" id="Page_cxi">[Pg cx]<br />[Pg cxi]</a></span></p> + +<h3>BOOKS,</h3> + +<p><span class="smcap">In</span> reading a large number of works bearing upon the subjects of +this Introduction, I have remarked a curious freedom of quotation +in most of the writers. I find the same sentence, or at least the +same thought, repeated in several books without any reference to +the author who first put it forth. Each writer seems to have studied +his predecessors with such minuteness that he can quote their very +words, but he does not appear to remember whence the words +came. When a thought has once been perfectly expressed, it were +a ridiculous vanity to seek to frame it in different words, and so far +it is undoubtedly wise to make use of the best of what has preceded +us; nevertheless, it is well to acknowledge our debt. Yet thoughts, +and even phrases, impress themselves on the memory till one unconsciously +comes to appropriate them as his own; and this, I +doubt not, is the cause of much of the plagiarism I have noticed. +It is extremely probable that I have been guilty of the same sin. I +have crowded my pages with marks of quotation, sometimes with +foot references, sometimes without (for the student of the subject +will know where to look for them), but it is quite likely that I have +often unconsciously used another’s phrase or metaphor without +rendering thanks. So I now append a list of the principal European +books I have used, and beg once and for all to record my indebtedness +to their writers. The original Arabic authorities will dispense +with my acknowledgments, and the catalogue of them would not +assist the English reader who wishes to proceed further in the study +of the subject, for whom this list may prove useful.</p> + +<div class="blockquot"><p class="indent2"><span class="smcap">Burckhardt, J. L.</span> <i>Notes on the Bedouins and Wahábys.</i> 2 vols. +1831.</p> + +<p class="indent2"><span class="smcap">Deutsch, Emanuel.</span> <i>Literary Remains.</i> 1874.</p> + +<p class="indent2"><span class="smcap">Dozy, R.</span> <i>Essai sur l´Histoire de l´Islamisme</i>, trad. par V. Chauvin. +1879.</p> + +<p class="indent2"><span class="smcap">Fresnel, F.</span> <i>Lettres sur l´Histoire des Arabes avant l´Islamisme.</i> +1836-38.</p> + +<p class="indent2"><span class="smcap">Hughes, Rev. T. P.</span> <i>Notes on Muhammadanism.</i> 2d ed. 1877.</p></div> + +<p><span class='pagenum'><a name="Page_cxii" id="Page_cxii">[Pg cxii]</a></span></p> + +<p class="indent2"><span class="smcap">Kremer, A. von.</span> <i>Geschichte der herrschenden Ideen des Isláms.</i> 1868.</p> + +<p class="indent2">—— <i>Culturgeschichte des Orients unter den Chalifen.</i> 2 vols. +1876, 1877.</p> + +<p class="indent2"><span class="smcap">Lane, E. W.</span> <i>The Modern Egyptians.</i> 5th ed. 1 vol. 1860.</p> + +<p class="indent2">—— <i>The Thousand and One Nights</i> (notes). 2d ed. 3 vols. +1859, 1860.</p> + +<p class="indent2">—— <i>Selections from the Kur-án.</i> 1st ed. 1843.</p> + +<p class="indent2">—— <i>Arabic-English Lexicon</i>, Preface, &c. 1863.</p> + +<p class="indent2"><span class="smcap">Lyall, C. J.</span> <i>Translations from the Hamâseh and the Aghânî; The +Mo´allaqah of Zuheyr.</i> (Journal As. Soc. of Bengal, 1878.)</p> + +<p class="indent2"><span class="smcap">Muir, Sir W.</span> <i>The Life of Mahomet.</i> 4 vols. New edition.<a name="FNanchor_25" id="FNanchor_25"></a><a href="#Footnote_25" class="fnanchor">25</a> 1867.</p> + +<p class="indent2"><span class="smcap">Nöldeke, Th.</span> <i>Geschichte des Qorâns.</i> 1860.</p> + +<p class="indent2">—— <i>Beiträge zur Kenntniss der Poesie der alten Araber.</i> +1864.</p> + +<p class="indent2"><span class="smcap">Palgrave, W. Gifford.</span> <i>Central and Eastern Arabia.</i> 6th ed. +1871.</p> + +<p class="indent2"><span class="smcap">Perceval, A.-P. Caussin de.</span> <i>Essai sur l´Histoire des Arabes avant +l´Islamisme.</i> 3 vols. 1847, 1848.</p> + +<p class="indent2"><span class="smcap">Poole, R. Stuart</span>. <i>Pagan and Muslim Arabs.</i> (Fortnightly +Review, October 15, 1865.)</p> + +<p class="indent2"><span class="smcap">Rodwell, J. M.</span> <i>El-Korân.</i> 2d ed. 1876.</p> + +<p class="indent2"><span class="smcap">Sale, G.</span> <i>The Koran.</i> 1836.</p> + +<p class="indent2"><span class="smcap">Sédillot, L.-A.</span> <i>Histoire Générale des Arabes.</i> 2d ed. 2 vols. 1877.</p> + +<p class="indent2"><span class="smcap">Smith, R. Bosworth.</span> <i>Mohammed and Mohammedanism.</i> 2d ed. +1876.</p> + +<p class="indent2"><span class="smcap">Sprenger, A.</span> <i>Das Leben und die Lehre des Mohammad.</i> 2d ed. +3 vols. 1869.</p> + +<p class="indent2"><span class="smcap">St. Hilaire, T.-Barthélemy.</span> <i>Mahomet et le Coran.</i> 2d ed. 1865.</p> + +<p class="indent2"><span class="smcap">Tiele, C. P.</span> <i>Outlines of the History of Religion</i>, translated by J. E. +Carpenter. (Trübner’s Philosophical Library. Vol. vii. 1877.)</p> + +<p class="indent2"><span class="smcap">Weil, G.</span> <i>Das Leben Mohammed’s nach Ibn Ishak</i> bearbeitet von +Ibn Hischam. 2 vols. 1864.</p> + +<hr /> + +<p><span class='pagenum'><a name="Page_1" id="Page_1">[Pg 1]</a></span></p> + +<p class="center f12">SELECTIONS FROM THE ḲUR-ÁN.</p> +<hr class="short" /> +<h2><i>PART THE FIRST.</i></h2> +<hr /> +<p><span class='pagenum'><a name="Page_2" id="Page_2">[Pg 2]</a></span></p> + +<p class="center">NOTE.</p> + +<div class="blockquot"><p>The following extracts were all translated by Mr. Lane, with the exception +of those to which an obelus (†) is prefixed, for which I alone am responsible. +In the text, the words in italics are inserted from the commentary of the +Jeláleyn; words in square brackets [] are Mr. Lane’s additions, inserted +where the difference between the Arabic and English idioms required them.</p> + +<p>In the foot-notes, words in italics are from the commentary of the Jeláleyn; +notes followed by the initial S., from Sale’s <i>Koran</i>; the letters B., Z., +and A. F., following S. in parenthesis, point to the authorities from which +Sale’s note was derived, the great commentaries of El-Beydáwee and Ez-Zamakhsharee, +and Abu-l-Fidá’s Life of Moḥammad, respectively. The other +notes are Mr. Lane’s, either from the original edition or extracted from his +<i>Modern Egyptians</i> (5th 1 vol. ed. 1860), or his notes to the <i>Thousand and +One Nights</i> (2d ed. 1859); except those enclosed in square brackets, which +are due to myself.</p> + +<p>The numbers at the end of each extract refer to the chapter (soorah) and +verse in Flügel’s text of the Ḳur-án (Lipsiæ, 1869).</p> + +<p class="name">S. L. P.</p></div> + +<hr /> + +<p><span class='pagenum'><a name="Page_3" id="Page_3">[Pg 3]</a></span></p> + +<p class="center f12"><i>PART THE FIRST.</i></p> + +<hr class="short" /> + +<h3><i>THE OPENING PRAYER.</i><a name="FNanchor_26" id="FNanchor_26"></a><a href="#Footnote_26" class="fnanchor">26</a></h3> + +<p class="center"><i>EL-FÁTIḤAH.</i></p> + +<p class="center">I.</p> + +<div class="poetry-container"> +<div class="poetry"> +<div class="stanza"> +<div class="line">In the name of God, the Compassionate, the Merciful.</div> +<div class="line"> </div> +<div class="line">Praise be to God, the Lord of the Worlds,<a name="FNanchor_27" id="FNanchor_27"></a><a href="#Footnote_27" class="fnanchor">27</a></div> +<div class="line">The Compassionate, the Merciful,</div> +<div class="line">The King of the day of judgment.</div> +<div class="line">Thee do we worship, and of Thee seek we help.<a name="FNanchor_28" id="FNanchor_28"></a><a href="#Footnote_28" class="fnanchor">28</a></div> +<div class="line">Guide us in the right way,</div> +<div class="line">The way of those to whom Thou hast been gracious,</div> +<div class="line">Not of those with whom Thou art wroth, nor of the erring.</div> +<div class="right padt1">(i.)</div> +</div></div></div> + +<p><span class='pagenum'><a name="Page_4" id="Page_4">[Pg 4]</a></span></p> + +<h3><i>PREMONITION.</i></h3> + +<p class="center">II.</p> + +<p><span class="smcap">A.L.M.</span><a name="FNanchor_29" id="FNanchor_29"></a><a href="#Footnote_29" class="fnanchor">29</a> Respecting this Book there is no doubt;<a name="FNanchor_30" id="FNanchor_30"></a><a href="#Footnote_30" class="fnanchor">30</a> <i>it is</i> a +guidance for them that fear Him,</p> + +<p>Who believe in the unseen,<a name="FNanchor_31" id="FNanchor_31"></a><a href="#Footnote_31" class="fnanchor">31</a> and perform the prayer, and +of what We have bestowed on them expend,</p> + +<p>And who believe in that which hath been sent down +to thee,<a name="FNanchor_32" id="FNanchor_32"></a><a href="#Footnote_32" class="fnanchor">32</a> and what hath been sent down before thee,<a name="FNanchor_33" id="FNanchor_33"></a><a href="#Footnote_33" class="fnanchor">33</a> and +have firm assurance of the life to come.</p> + +<p>Those follow a right direction from their Lord, and those +are they who shall prosper.</p> + +<p>As for those who have disbelieved, it will be equal to +them whether thou admonish them or admonish them not: +they will not believe.</p> + +<p>God hath sealed their hearts and their ears, and over +their eyes is a covering, and for them is [ordained] a great +punishment.</p> + +<p class="name">(ii. 1-6.)</p> + +<p><span class='pagenum'><a name="Page_5" id="Page_5">[Pg 5]</a></span></p> + +<h3><i>GOD.</i></h3> + +<p class="center">III.</p> + +<div class="poetry-container"> +<div class="poetry"> +<div class="stanza"> +<div class="line"><span class="smcap">Say</span>, He is God, One [God];</div> +<div class="line">God, the Eternal.</div> +<div class="line">He begetteth not nor is begotten,</div> +<div class="line">And there is none equal unto Him.</div> +<div class="right">(cxii.)<a name="FNanchor_34" id="FNanchor_34"></a><a href="#Footnote_34" class="fnanchor">34</a></div> +</div></div></div> + +<p class="center">IV.</p> + +<p class="center"><i>The Throne-Verse.</i><a name="FNanchor_35" id="FNanchor_35"></a><a href="#Footnote_35" class="fnanchor">35</a></p> + +<p>God! There is no God but He, the <i>Ever</i>-Living, the +Ever-Subsisting. Slumber seizeth Him not, nor sleep. To +Him belongeth whatsoever is in the Heavens and whatsoever +is in the Earth. Who is he that shall intercede with +Him, unless by His permission? He knoweth what [hath +been] before them and what [shall be] after them, and they +shall not compass aught of His knowledge save what He +willeth. His Throne comprehendeth the Heavens and the +Earth,<a name="FNanchor_36" id="FNanchor_36"></a><a href="#Footnote_36" class="fnanchor">36</a> and the care of them burdeneth Him not. And +He is the High, the Great.</p> + +<p class="name">(ii. 256.)</p> + +<p><span class='pagenum'><a name="Page_6" id="Page_6">[Pg 6]</a></span></p> + +<p class="center">V.</p> + +<p>†<span class="smcap">Say</span>, O God, to whom belongeth dominion, Thou givest +dominion to whom Thou wilt, and from whom Thou wilt +Thou takest it away; Thou exaltest whom Thou wilt, and +whom Thou wilt Thou humblest. In Thy hand is good. +Verily Thou art all-powerful.</p> + +<p>Thou causest the night to pass into the day, and Thou +causest the day to pass into the night; and Thou bringest +forth the living from the dead, and Thou bringest forth +the dead from the living; and thou givest sustenance to +whom Thou wilt without measure.</p> + +<p class="name">(iii. 25, 26.)</p> + +<p class="center">VI.</p> + +<p>Blessed be He in whose hand is the dominion and who +is all-powerful;<a name="FNanchor_37" id="FNanchor_37"></a><a href="#Footnote_37" class="fnanchor">37</a></p> + +<p>Who hath created death and life, that He may prove +you, which of you [will be] best in works: and He is the +Mighty, the Very-Forgiving:</p> + +<p>Who hath created seven heavens, one above another. +Thou seest not any fault in the creation of the Compassionate. +But lift up the eyes again <i>to heaven</i>. Dost thou +see any fissures?</p> + +<p>Then lift up the eyes again twice; the sight shall return +unto thee dull and dim.</p> + +<p class="name">(lxvii. 1-4.)</p> + +<p class="center">VII.</p> + +<p>Verily your Lord is God, who created the heavens and +the earth in six days: then He ascended the throne. He +causeth the night to cover the day; it followeth it swiftly: +and <i>He created</i> the sun and the moon and the stars, made +subject utterly to His command. Do not the <i>whole</i> creation +and command belong to Him? Blessed be God, the +Lord of the Worlds.</p> + +<p class="name">(vii. 52.)</p> + +<p><span class='pagenum'><a name="Page_7" id="Page_7">[Pg 7]</a></span></p> +<p class="center">VIII.</p> + +<p>We have placed in heaven <i>the twelve</i> signs <i>of the Zodiac</i>, +and adorned them for the beholders <i>with the constellations</i>;</p> + +<p>And We have guarded them (<i>by means of shooting stars</i>) +from every accursed devil,<a name="FNanchor_38" id="FNanchor_38"></a><a href="#Footnote_38" class="fnanchor">38</a></p> + +<p>Excepting him who listeneth by stealth, whom a manifest +shooting star pursueth.</p> + +<p>We have also spread forth the earth, and thrown thereon +firm <i>mountains</i>,<a name="FNanchor_39" id="FNanchor_39"></a><a href="#Footnote_39" class="fnanchor">39</a> and We have caused to spring forth in it +every kind [of green thing] weighed.<a name="FNanchor_40" id="FNanchor_40"></a><a href="#Footnote_40" class="fnanchor">40</a></p> + +<p>And We have provided for you therein necessaries of +life, and <i>for</i> him whom ye do not sustain;<a name="FNanchor_41" id="FNanchor_41"></a><a href="#Footnote_41" class="fnanchor">41</a></p> + +<p>And there is not a thing but the storehouses thereof are with +Us, and We send it not down save in determined quantities.</p> + +<p>We also send the fertilizing winds,<a name="FNanchor_42" id="FNanchor_42"></a><a href="#Footnote_42" class="fnanchor">42</a> and We send down +water from heaven, and give you to drink thereof; and +ye are not the storers of it.</p> + +<p>And verily We give life and death, and We are the heirs +<i>of all the creation</i>.</p> + +<p>We also know those who have gone before you, and We +know those who follow after [you].</p> + +<p>And verily thy Lord will assemble them together: for +He is Wise, Knowing.</p> + +<p class="name">(xv. 16-25.)</p> + +<p><span class='pagenum'><a name="Page_8" id="Page_8">[Pg 8]</a></span></p> + +<p class="center">IX.</p> + +<p>And your God is One God: there is no god but He, the +Compassionate, the Merciful.</p> + +<p>Verily in the creation of the heavens and the earth, and +the varying of night and day, and the ships that course +upon the sea <i>laden</i> with what is profitable to mankind, +and the water that God hath sent down from heaven, quickening +the earth thereby after its death, and scattering about +it all kinds of beasts; and in the changing of the winds, +and the clouds that are compelled to do service between +heaven and earth, are signs unto a people who understand.</p> + +<p>Yet among men are those who take to themselves, beside +God, idols, which they love as <i>with</i> the love for God: +but those who have believed are more loving towards God +<i>than these towards their idols</i>.</p> + +<p class="name">(ii. 158-160.)</p> + +<p class="center">X.</p> + +<p>Verily God causeth the grain to come forth, and the +date-stone: He bringeth forth the living from the dead,<a name="FNanchor_43" id="FNanchor_43"></a><a href="#Footnote_43" class="fnanchor">43</a> +and He bringeth forth the dead from the living:<a name="FNanchor_44" id="FNanchor_44"></a><a href="#Footnote_44" class="fnanchor">44</a> This is +God; then wherefore are ye turned away?</p> + +<p>He causeth the dawn to appear, and hath ordained the +night for rest, and the sun and the moon for reckoning +<i>time</i>: this is the appointment of the Mighty, the Wise.</p> + +<p>And it is He who hath ordained for you the stars, that +ye may be guided by them in the darknesses of the land +and of the sea: We have clearly shown the signs <i>of Our +power</i> unto the people who know.<a name="FNanchor_45" id="FNanchor_45"></a><a href="#Footnote_45" class="fnanchor">45</a></p> + +<p>And it is He who hath produced you from one soul, +and <i>there is</i> a place of rest and of storing:<a name="FNanchor_46" id="FNanchor_46"></a><a href="#Footnote_46" class="fnanchor">46</a> We have +clearly shown the signs to the people who understand.</p> + +<p>And it is He who hath sent down water from heaven, +and We have produced thereby the germs of everything, +<span class='pagenum'><a name="Page_9" id="Page_9">[Pg 9]</a></span> +and We have caused the green thing to come forth therefrom, +from which We draw forth grains massed; and +from the palm-tree, from its fruit-branch, clusters of dates +heaped together:<a name="FNanchor_47" id="FNanchor_47"></a><a href="#Footnote_47" class="fnanchor">47</a> and gardens of grapes, and the olive +and the pomegranate, like one another<a name="FNanchor_48" id="FNanchor_48"></a><a href="#Footnote_48" class="fnanchor">48</a> and not like.<a name="FNanchor_49" id="FNanchor_49"></a><a href="#Footnote_49" class="fnanchor">49</a> Look +ye at their fruits when they bear fruit, and their ripening. +Verily therein are signs unto the people who believe.</p> + +<p>Yet they have set up the Jinn<a name="FNanchor_50" id="FNanchor_50"></a><a href="#Footnote_50" class="fnanchor">50</a> as partners of God, +though He hath created them, and without knowledge +have they falsely attributed to Him sons and daughters. +Extolled be His purity, and high be He exalted above that +which they attribute [to Him]!</p> + +<p><i>He is</i> the Author of the heavens and the earth. How +then should He have offspring, when He hath no consort, +and hath created everything and knoweth everything?</p> + +<p>This is God your Lord. There is no God but He, the +Creator of everything: therefore worship ye Him;<a name="FNanchor_51" id="FNanchor_51"></a><a href="#Footnote_51" class="fnanchor">51</a> and He +is guardian over everything.</p> + +<p>The eyes see Him not, but He seeth the eyes: and He +is the Gracious, the Knowing.</p> + +<p class="name">(vi. 95-103.)</p> + +<p class="center">XI.</p> + +<p>It is He who maketh the lightning to appear unto you, +[causing] fear and hope <i>of rain</i>, and formeth the pregnant +clouds.</p> + +<p>And the thunder proclaimeth His perfection with His +praise; and [likewise] the angels, in fear of Him. And +He sendeth the thunderbolts, and striketh with them +whom He pleaseth, whilst they dispute concerning God; +for He is mighty in power.<a name="FNanchor_52" id="FNanchor_52"></a><a href="#Footnote_52" class="fnanchor">52</a></p> + +<p class="name">(xiii. 13, 14.)</p> + +<p><span class='pagenum'><a name="Page_10" id="Page_10">[Pg 10]</a></span></p> + +<p class="center">XII.</p> + +<p>With Him are the keys of the hidden things: none +knoweth them but He: and He knoweth whatsoever is on +the land and in the sea, and there falleth not a leaf but +He knoweth it, nor a grain in the dark parts of the earth, +nor a moist thing nor a dry thing, but [it is noted] in a +distinct writing.<a name="FNanchor_53" id="FNanchor_53"></a><a href="#Footnote_53" class="fnanchor">53</a></p> + +<p>And it is He who taketh your souls at night, and knoweth +what ye have gained in the day; then He reviveth +you therein,<a name="FNanchor_54" id="FNanchor_54"></a><a href="#Footnote_54" class="fnanchor">54</a> that an appointed time<a name="FNanchor_55" id="FNanchor_55"></a><a href="#Footnote_55" class="fnanchor">55</a> may be fulfilled. +Then unto Him shall ye return: then will He declare +unto you what ye have done.</p> + +<p>And He is the Supreme<a name="FNanchor_56" id="FNanchor_56"></a><a href="#Footnote_56" class="fnanchor">56</a> over His servants, and He +sendeth watchers over you,<a name="FNanchor_57" id="FNanchor_57"></a><a href="#Footnote_57" class="fnanchor">57</a> until when death cometh +unto any one of you, Our messengers take his soul, and +they fail not.</p> + +<p>Then are they<a name="FNanchor_58" id="FNanchor_58"></a><a href="#Footnote_58" class="fnanchor">58</a> returned unto God their Lord, the +True.<a name="FNanchor_59" id="FNanchor_59"></a><a href="#Footnote_59" class="fnanchor">59</a> Doth not judgment belong to Him? And He is +the most quick of reckoners.</p> + +<p><span class="smcap">Say</span>,<a name="FNanchor_60" id="FNanchor_60"></a><a href="#Footnote_60" class="fnanchor">60</a> Who delivereth you from the darknesses of the +land and of the sea, <i>when</i> ye supplicate Him humbly and +in secret, <i>saying</i>, ‘If Thou deliver us from these <i>dangers</i>, +we will assuredly be of [the number of] the thankful’?</p> + +<p><span class="smcap">Say</span>, God delivereth you from them and from every +affliction.</p> + +<p class="name">(vi. 59-64.)</p> + +<p class="center">XIII.</p> + +<p>Verily God will not forgive the associating with Him +[any other being as a god], but will forgive other <i>sins</i> unto +<span class='pagenum'><a name="Page_11" id="Page_11">[Pg 11]</a></span> +whom He pleaseth; and whoso associateth [another] with +God hath wrought a great wickedness.</p> + +<p class="name">(iv. 51.)</p> + +<p class="center">XIV.</p> + +<p>They<a name="FNanchor_61" id="FNanchor_61"></a><a href="#Footnote_61" class="fnanchor">61</a> say, ‘The Compassionate hath gotten offspring:’ +Ye have done an impious thing.</p> + +<p>It wanteth little but that the heavens be rent thereat, +and that the earth cleave asunder, and that the mountains +fall down in pieces.<a name="FNanchor_62" id="FNanchor_62"></a><a href="#Footnote_62" class="fnanchor">62</a></p> + +<p><i>For</i> that they have attributed offspring to the Compassionate, +when it beseemeth not the Compassionate to get +offspring.</p> + +<p>There is none of all that are in the heavens and the +earth but he shall come unto the Compassionate as a servant.<a name="FNanchor_63" id="FNanchor_63"></a><a href="#Footnote_63" class="fnanchor">63</a> +He hath known them and numbered them with an +<i>exact</i> numbering.</p> + +<p>And each of them shall come unto Him on the day of +resurrection, alone.<a name="FNanchor_64" id="FNanchor_64"></a><a href="#Footnote_64" class="fnanchor">64</a></p> + +<p>†Verily those who have believed and have done the +things that are right, on them the Compassionate will +bestow [His] love.</p> + +<p class="name">(xix. 91-96.)</p> + +<p class="center">XV.</p> + +<p>O men <i>of Mekkeh</i>, a parable is propounded, wherefore +hearken unto it. Verily, those <i>idols</i> which ye invoke beside +God can never create a fly, although they assembled +for it: and if the fly carry off from them aught,<a name="FNanchor_65" id="FNanchor_65"></a><a href="#Footnote_65" class="fnanchor">65</a> they cannot +recover the same from it. Weak are the seeker and +the sought!</p> + +<p class="name">(xxii. 72.)</p> + +<p><span class='pagenum'><a name="Page_12" id="Page_12">[Pg 12]</a></span></p> + +<p class="center">XVI.</p> + +<p>The likeness of those who take to themselves Tutelars<a name="FNanchor_66" id="FNanchor_66"></a><a href="#Footnote_66" class="fnanchor">66</a> +instead of God is as the likeness of the spider, which +maketh for herself a dwelling; and the frailest of dwellings +surely is the dwelling of the spider! If they knew<a name="FNanchor_67" id="FNanchor_67"></a><a href="#Footnote_67" class="fnanchor">67</a>——!</p> + +<p>Verily God knoweth whatever thing they invoke in +His stead; and He is the Mighty, the Wise.</p> + +<p>And these parables<a name="FNanchor_68" id="FNanchor_68"></a><a href="#Footnote_68" class="fnanchor">68</a> we propound unto men; but none +understand them except the wise.</p> + +<p>God hath created the heavens and the earth in truth: +verily therein is a sign unto the believers.</p> + +<p class="name">(xxix. 40-43.)</p> + +<hr /> + +<p><span class='pagenum'><a name="Page_13" id="Page_13">[Pg 13]</a></span></p> + +<h3><i>MOḤAMMAD AND THE ḲUR-ÁN.</i></h3> + +<p class="center">XVII.</p> + +<div class="poetry-container"> +<div class="poetry"> +<div class="stanza"> +<div class="line">†O thou enwrapped <i>in thy mantle</i>,<a name="FNanchor_69" id="FNanchor_69"></a><a href="#Footnote_69" class="fnanchor">69</a></div> +<div class="line">Arise and warn!</div> +<div class="line">And thy Lord—magnify Him!</div> +<div class="line">And thy raiment—purify it!</div> +<div class="line">And the abomination<a name="FNanchor_70" id="FNanchor_70"></a><a href="#Footnote_70" class="fnanchor">70</a>—flee it!</div> +<div class="line">And bestow not favours that thou mayest receive again with increase.</div> +<div class="line">And for thy Lord wait thou patiently.<a name="FNanchor_71" id="FNanchor_71"></a><a href="#Footnote_71" class="fnanchor">71</a></div> +<div class="right">(lxxiv. 1-7.)</div> +</div> + +<p class="center">XVIII.</p> + +<div class="stanza"> +<div class="line">†By the morning-brightness,</div> +<div class="line">And by the still of night,<a name="FNanchor_72" id="FNanchor_72"></a><a href="#Footnote_72" class="fnanchor">72</a></div> +<div class="line">Thy Lord hath not forsaken thee, neither hath He hated thee.</div> +<div class="line">And surely the Future will be better for thee than the Present,</div> +<div class="line">And thy Lord will give to thee, and thou wilt be well-pleased.</div> +<div class="line">Did He not find thee an orphan, and sheltered thee?</div> +<div class="line">And He found thee erring, and guided thee,</div> +<div class="line">And found thee needy, and enriched thee.</div> +<div class="line">Then, as to the orphan, oppress him not;</div> +<div class="line">And as to him that asketh of thee, chide him not away;</div> +<div class="line">And as for the bounty of thy Lord, tell it then [abroad].</div> +<div class="line">And as for the bounty of thy Lord, tell it then [abroad].</div> +</div></div></div> +<p class="name">(xciii.)</p> +<p><span class='pagenum'><a name="Page_14" id="Page_14">[Pg 14]</a></span></p> + +<p class="center">XIX.</p> + +<p><span class="smcap">Say</span>, I do not say unto you, ‘With me<a name="FNanchor_73" id="FNanchor_73"></a><a href="#Footnote_73" class="fnanchor">73</a> are the treasures +of God,’ nor, ‘I know what is unseen,’ nor do I say unto +you, ‘Verily I am an angel.’ I follow not [aught] but +what is revealed unto me.</p> + +<p class="name">(vi. 50.)</p> + +<p class="center">XX.</p> + +<p>†<span class="smcap">Say</span>, I am only a man like unto you. It is only revealed +unto me that your God is One God. He then that +hopeth to meet his Lord, let him work a righteous work, +and in the worship of his Lord let him not associate any +[other god].</p> + +<p class="name">(xviii. 110.).</p> + +<p class="center">XXI.</p> + +<p>†<span class="smcap">Say</span>, If I err, only against myself shall I err, but if I +am rightly-guided, it [is] of what my Lord hath revealed +to me. Verily, He is the Hearer, the Near-at-hand!</p> + +<p class="name">(xxxiv. 49.)</p> + +<p class="center">XXII.</p> + +<p>Moḥammad is nought but a Messenger.<a name="FNanchor_74" id="FNanchor_74"></a><a href="#Footnote_74" class="fnanchor">74</a> The Messengers +have passed away before him. If then he die or be slain, +will ye turn round upon your heels?<a name="FNanchor_75" id="FNanchor_75"></a><a href="#Footnote_75" class="fnanchor">75</a> But he who turneth +round upon his heels will not injure God a whit;<a name="FNanchor_76" id="FNanchor_76"></a><a href="#Footnote_76" class="fnanchor">76</a> and +God will reward the thankful.</p> + +<p class="name">(iii. 138.)</p> + +<p class="center">XXIII.</p> + +<p>Verily We have revealed unto thee as we revealed unto +Noah and the prophets after him, and <i>as</i> We revealed +unto Abraham, and Ishmael, and Isaac, and Jacob, and the +tribes, and Jesus, and Job, and Jonah, and Aaron, and Solomon; +and We gave unto David the Psalms.</p> + +<p class="name">(iv. 161.)</p> + +<p><span class='pagenum'><a name="Page_15" id="Page_15">[Pg 15]</a></span></p> + +<p>XXIV. +<a name="FNanchor_77" id="FNanchor_77"></a><a href="#Footnote_77" class="fnanchor">77</a> +<span class="smcap">Say</span> <i>unto them</i>, Do ye argue with us concerning God, +when He is our Lord and your Lord,<a name="FNanchor_78" id="FNanchor_78"></a><a href="#Footnote_78" class="fnanchor">78</a> and when we have +our works and ye have your works, and when we are +sincere towards Him?</p> + +<p>Nay, do ye say that Abraham and Ishmael and Isaac +and Jacob and the tribes were Jews or Christians? <span class="smcap">Say</span> +<i>unto them</i>, Are ye the more knowing, or is God?<a name="FNanchor_79" id="FNanchor_79"></a><a href="#Footnote_79" class="fnanchor">79</a> And +who is more unrighteous than they who conceal a testimony +that they have from God?<a name="FNanchor_80" id="FNanchor_80"></a><a href="#Footnote_80" class="fnanchor">80</a> But God is not heedless +of that which ye do.</p> + +<p class="name">(ii. 133, 134.)</p> + +<p class="center">XXV.</p> + +<p><i>Remember</i>, when Jesus the son of Mary said, ‘O children +of Israel, Verily I am the Messenger of God unto you, +confirming the Law which [was] before me, and giving +good tidings of a Messenger who shall come after me, +whose name [shall be] Aḥmad.’<a name="FNanchor_81" id="FNanchor_81"></a><a href="#Footnote_81" class="fnanchor">81</a> But when he (<i>Aḥmad</i>) +came unto them with evident proofs, they said, ‘This is +manifest magic!’</p> + +<p>And who is more unrighteous than he who forgeth falsehood +against God, when he is invited unto El-Islám? And +God directeth not the unrighteous people.</p> + +<p><span class='pagenum'><a name="Page_16" id="Page_16">[Pg 16]</a></span></p> + +<p>They desire to put out the light of God with their +mouths: but God will perfect His light, though the unbelievers +be loth <i>thereto</i>.</p> + +<p>It is He who hath sent His messenger with the direction +and the religion of truth, that He may exalt above +every religion, though the polytheists be loth <i>thereto</i>.</p> + +<p class="name">(lxi. 6-9.)</p> + +<p class="center">XXVI.</p> + +<p>Those to whom We have given the Scripture know him +(<i>Moḥammad</i>) as they know their children.<a name="FNanchor_82" id="FNanchor_82"></a><a href="#Footnote_82" class="fnanchor">82</a> But a party +of them do conceal the truth<a name="FNanchor_83" id="FNanchor_83"></a><a href="#Footnote_83" class="fnanchor">83</a> while they know.</p> + +<p class="name">(ii. 141.)</p> + +<p class="center">XXVII.</p> + +<p><i>The Jews said unto Moḥammad</i>, ‘Verily God hath enjoined +us<a name="FNanchor_84" id="FNanchor_84"></a><a href="#Footnote_84" class="fnanchor">84</a> that we should not believe an apostle until he +bring us a sacrifice which fire shall devour.’</p> + +<p><span class="smcap">Say</span>, Apostles have come unto you before me with +manifest proofs,<a name="FNanchor_85" id="FNanchor_85"></a><a href="#Footnote_85" class="fnanchor">85</a> and with that ye have mentioned:<a name="FNanchor_86" id="FNanchor_86"></a><a href="#Footnote_86" class="fnanchor">86</a> +then wherefore did ye slay them, if ye be speakers of truth?</p> + +<p class="name">(iii. 179, 180.)</p> + +<p class="center">XXVIII.</p> + +<p><i>The unbelievers of Mekkeh</i> have sworn by God, with the +mightiest of their oaths, that if a sign come unto them +they will assuredly believe therein. <span class="smcap">Say</span>, Signs are only +with God. And what will make you to know?<a name="FNanchor_87" id="FNanchor_87"></a><a href="#Footnote_87" class="fnanchor">87</a> Verily +if they come they will not believe.</p> + +<p>And We will turn away their hearts and their eyes,<a name="FNanchor_88" id="FNanchor_88"></a><a href="#Footnote_88" class="fnanchor">88</a> as +they believed not therein the first time; and We will leave +them in their transgression, wandering about in perplexity.</p> + +<p><span class='pagenum'><a name="Page_17" id="Page_17">[Pg 17]</a></span></p><p>And though We had sent down unto them the angels, +and the dead had spoken unto them, and We had gathered +together about them everything in tribes, they had not +believed unless God had pleased; but the greater number +of them know not.</p> + +<p class="name">(vi. 109-111.)</p> + +<p class="center">XXIX.</p> + +<p>And they have said, ‘O thou unto whom the Admonition<a name="FNanchor_89" id="FNanchor_89"></a><a href="#Footnote_89" class="fnanchor">89</a> +hath been sent down, thou art certainly possessed +by a Jinnee.<a name="FNanchor_90" id="FNanchor_90"></a><a href="#Footnote_90" class="fnanchor">90</a></p> + +<p>Why dost thou not come unto us with the angels, if thou +be of those that speak truth?’</p> + +<p>We send not down the angels save with justice,<a name="FNanchor_91" id="FNanchor_91"></a><a href="#Footnote_91" class="fnanchor">91</a> nor +would they then be respited.</p> + +<p>Verily, We have sent down the Admonition, and We +will surely preserve it.</p> + +<p>And We have sent <i>Messengers</i> before thee among the +sects of the former generations;</p> + +<p>And there came not unto them any Messenger but they +had him in derision:</p> + +<p>In like manner will We put it into the hearts of the +sinners <i>of Mekkeh to do so</i>;</p> + +<p>They shall not believe in him, and the punishment of +the former generations hath passed.</p> + +<p>And if We should open above them a gate in heaven, +and they should pass the day mounting up to it,</p> + +<p>They would say, ‘Our eyes are only intoxicated, or +rather we are a people enchanted.’</p> + +<p class="name">(xv. 6-15.)</p> + +<p class="center">XXX.</p> + +<div class="poetry-container"> +<div class="poetry"> +<div class="stanza"> +<div class="line">†Verily, it is the excellent Ḳur-án,</div> +<div class="line">Written in the Preserved Book.<a name="FNanchor_92" id="FNanchor_92"></a><a href="#Footnote_92" class="fnanchor">92</a></div> +<div class="line">None shall touch it but they who are purified.<a name="FNanchor_93" id="FNanchor_93"></a><a href="#Footnote_93" class="fnanchor">93</a></div> +<div class="line">It is a revelation from the Lord of the Worlds.</div> +<div class="right padt1">(lvi. 76-79.)</div> +</div></div></div> + +<p><span class='pagenum'><a name="Page_18" id="Page_18">[Pg 18]</a></span></p> +<p class="center">XXXI.</p> + +<p><span class="smcap">Say</span>, Verily if mankind and the Jinn assembled together +for the purpose of producing the like of this Ḳur-án,<a name="FNanchor_94" id="FNanchor_94"></a><a href="#Footnote_94" class="fnanchor">94</a> +they could not produce the like thereof, although they +helped one another.<a name="FNanchor_95" id="FNanchor_95"></a><a href="#Footnote_95" class="fnanchor">95</a></p> + +<p>And We have explained unto men in this Ḳur-án every +<i>kind of</i> parable,<a name="FNanchor_96" id="FNanchor_96"></a><a href="#Footnote_96" class="fnanchor">96</a> but the greater number of men have refused +[all else] save unbelief,</p> + +<p>And have said, ‘We will by no means believe in thee +until thou cause a fountain to gush forth for us from the +earth,</p> + +<p><i>Or</i> thou have a garden of palm-trees and grapes, and +thou cause rivers to spring forth in the midst thereof in +abundance,</p> + +<p><i>Or</i> thou cause heaven to fall down upon us, as thou hast +pretended, in pieces, or thou bring God and the angels +before <i>us</i>,</p> + +<p><i>Or</i> thou have a house of gold, or thou ascend into +heaven, and we will not believe thy ascending until thou +cause a book to descend unto us which we may read.’ +<span class="smcap">Say</span>, Extolled be the perfection of my Lord! Am I +[aught] save a man, [sent] as a Messenger?</p> + +<p>And nothing hath hindered men from believing when +the direction hath come unto them, but their saying, +‘Hath God sent a man as a Messenger?’<a name="FNanchor_97" id="FNanchor_97"></a><a href="#Footnote_97" class="fnanchor">97</a></p> + +<p><span class="smcap">Say</span>, If there were upon the earth angels walking at +ease,<a name="FNanchor_98" id="FNanchor_98"></a><a href="#Footnote_98" class="fnanchor">98</a> We had sent down unto them from heaven an angel +as a Messenger.<a name="FNanchor_99" id="FNanchor_99"></a><a href="#Footnote_99" class="fnanchor">99</a></p> + +<p><span class="smcap">Say</span>, God is a sufficient witness between me and you: +for He knoweth and seeth His servants.</p> + +<p class="name">(xvii. 90-98.)</p> + +<p><span class='pagenum'><a name="Page_19" id="Page_19">[Pg 19]</a></span></p> + +<p class="center">XXXII.</p> + +<p>And this Ḳur-án is not an invention<a name="FNanchor_100" id="FNanchor_100"></a><a href="#Footnote_100" class="fnanchor">100</a> of one who is not +God, but <i>it hath been sent down</i> as a confirmation of those <i>books +which have been</i> before it, and an explanation of the Scripture—there +is no doubt thereof—from the Lord of the Worlds.</p> + +<p>Do they say, ‘He<a name="FNanchor_101" id="FNanchor_101"></a><a href="#Footnote_101" class="fnanchor">101</a> hath forged it?’ <span class="smcap">Say</span>, Then bring +ye a Soorah<a name="FNanchor_102" id="FNanchor_102"></a><a href="#Footnote_102" class="fnanchor">102</a> like unto it and call whom ye can,<a name="FNanchor_103" id="FNanchor_103"></a><a href="#Footnote_103" class="fnanchor">103</a> other +than God, if ye speak truth.</p> + +<p>Nay they have charged with falsehood that which they +comprehend not, and the explanation thereof<a name="FNanchor_104" id="FNanchor_104"></a><a href="#Footnote_104" class="fnanchor">104</a> hath not +yet come unto them. In like manner did those who were +before them charge <i>their Messengers</i> with falsehood; but see +how was the end of the offenders!</p> + +<p class="name">(x. 38-40.)</p> + +<p class="center">XXXIII.</p> + +<p>If ye be in doubt concerning that which We have sent +down unto Our servant <i>Moḥammad</i>,<a name="FNanchor_105" id="FNanchor_105"></a><a href="#Footnote_105" class="fnanchor">105</a> bring ye a Soorah +like unto it,<a name="FNanchor_106" id="FNanchor_106"></a><a href="#Footnote_106" class="fnanchor">106</a> and invoke your witnesses,<a name="FNanchor_107" id="FNanchor_107"></a><a href="#Footnote_107" class="fnanchor">107</a> other than God, +if ye be speakers of truth.</p> + +<p>But if ye do <i>it</i> not (and do <i>it</i> ye shall not), fear the +fire whose fuel is men and stones: it is prepared for the +unbelievers.</p> + +<p class="name">(ii. 21, 22.)</p> + +<p class="center">XXXIV.</p> + +<p>Whatsoever<a name="FNanchor_108" id="FNanchor_108"></a><a href="#Footnote_108" class="fnanchor">108</a> verse We abrogate or cause <i>thee</i> to forget, +We will produce one better than it or like unto it. Dost +thou not know that God is all-powerful?</p> + +<p>Dost thou not know that to God <i>belongeth</i> the dominion +of the heavens and the earth, and that beside God ye +have no protector or defender?</p> + +<p class="name">(ii. 100, 101.)</p> + +<p><span class='pagenum'><a name="Page_20" id="Page_20">[Pg 20]</a></span></p> + +<p class="center">XXXV.</p> + +<p>When We substitute a verse in the stead of a verse +(and God best knoweth what He revealeth), they say, +‘Thou art but a forger!’—but the greater number of them +know not!</p> + +<p><span class="smcap">Say</span>, The Holy Spirit <i>Gabriel</i> hath brought it down +from thy Lord with truth, to stablish those who have +believed, and as a direction and good tidings unto the +Muslims.</p> + +<p>And We well know that they say, ‘Only a man<a name="FNanchor_109" id="FNanchor_109"></a><a href="#Footnote_109" class="fnanchor">109</a> teacheth +him.’ The tongue of him to whom they incline is +foreign, and this <i>is the</i> perspicuous Arabic tongue.</p> + +<p class="name">(xvi. 103-105).</p> + +<p class="center">XXXVI.</p> + +<p><span class="smcap">Say</span>, If the sea were ink, for <i>writing</i> the words of my +Lord, the sea would be dried up or ever the words of my +Lord were exhausted; and [so] if we brought its like in +aid.<a name="FNanchor_110" id="FNanchor_110"></a><a href="#Footnote_110" class="fnanchor">110</a></p> + +<p class="name">(xviii. 109).</p> + +<hr /> + +<p><span class='pagenum'><a name="Page_21" id="Page_21">[Pg 21]</a></span></p> + +<h3><i>THE RESURRECTION, PARADISE, AND HELL.</i></h3> + +<p class="center">XXXVII.</p> + +<div class="poetry-container"> +<div class="poetry"> +<div class="stanza"> +<div class="line">†The Striking! what is the Striking?</div> +<div class="line">And what shall teach thee what the Striking is?</div> +<div class="line"><i>It is</i> a day when men shall be like scattered moths,</div> +<div class="line">And the mountains like carded wool!</div> +<div class="line">Then as for him whose balances are heavy, his shall be a life well-pleasing.</div> +<div class="line">As for him whose balances are light, his abode shall be the Pit.</div> +<div class="line">And what shall teach thee what that is?</div> +<div class="line">A raging fire!</div> +</div> +<p class="name">(ci.)</p> +<p class="center">XXXVIII.</p> + + +<div class="stanza"> +<div class="line">†When the earth is shaken with her shaking,</div> +<div class="line">And the earth hath cast forth her dead,<a name="FNanchor_111" id="FNanchor_111"></a><a href="#Footnote_111" class="fnanchor">111</a></div> +<div class="line">And man shall say, ‘What aileth her?’</div> +<div class="line">On that day shall she tell out her tidings,</div> +<div class="line">Because thy Lord hath inspired her.</div> +<div class="line">On that day shall men come one by one to behold their works,</div> +<div class="line">And whosoever shall have wrought an ant’s weight of good shall behold it,</div> +<div class="line">And whosoever shall have wrought an ant’s weight of ill shall behold it.</div> +</div> +<p class="name">(xcix.)</p> +<p><span class='pagenum'><a name="Page_22" id="Page_22">[Pg 22]</a></span></p> + +<p class="center">XXXIX.</p> + +<div class="stanza"> +<div class="line">†When the heaven shall be cloven asunder,</div> +<div class="line">And when the stars shall be scattered,</div> +<div class="line">And when the seas shall be let loose,</div> +<div class="line">And when the graves shall be turned upside-down,</div> +<div class="line"><i>Every</i> soul shall know what it hath done and left undone.</div> +<div class="line">O man! what hath seduced thee from thy generous Lord,</div> +<div class="line">Who created thee and fashioned thee and disposed thee aright?</div> +<div class="line">In the form which pleased Him hath He fashioned thee.</div> +<div class="line">Nay, but ye treat the Judgment as a lie.</div> +<div class="line">Verily there are watchers over you,</div> +<div class="line">Worthy recorders,</div> +<div class="line">Knowing what ye do.</div> +<div class="line">Verily in delight shall the righteous dwell;</div> +<div class="line">And verily the wicked in Hell[-Fire];</div> +<div class="line">They shall be burnt at it on the day of doom,</div> +<div class="line">And they shall not be hidden from it.</div> +<div class="line">And what shall teach thee what the Day of Judgment is?</div> +<div class="line">Again: What shall teach thee what is the Day of Judgment?</div> +<div class="line"><i>It is</i> a day when one soul shall be powerless for another soul; and all on that day shall be in the hands of God.</div> +</div> +<p class="name">(lxxxii.)</p> +<p class="center">XL.</p> + +<div class="stanza"> +<div class="line">When the sun shall be wrapped up,</div> +<div class="line">And when the stars shall fall down,</div> +<div class="line">And when the mountains shall be made to pass away,</div> +<div class="line">And when the camels ten months gone with young<a name="FNanchor_112" id="FNanchor_112"></a><a href="#Footnote_112" class="fnanchor">112</a> shall be neglected,</div> +<div class="line">And when the wild beasts shall be gathered together,</div> +<div class="line">And when the seas shall overflow,<a name="FNanchor_113" id="FNanchor_113"></a><a href="#Footnote_113" class="fnanchor">113</a></div> +<div class="line">And when the souls shall be joined <i>to their bodies</i>,</div> +<span class='pagenum'><a name="Page_23" id="Page_23">[Pg 23]</a></span> +<div class="line">And when the child<a name="FNanchor_114" id="FNanchor_114"></a><a href="#Footnote_114" class="fnanchor">114</a> that hath been buried alive shall be asked</div> +<div class="line">For what crime she was put to death,</div> +<div class="line">And when the books<a name="FNanchor_115" id="FNanchor_115"></a><a href="#Footnote_115" class="fnanchor">115</a> shall be laid open,</div> +<div class="line">And when the heaven shall be removed,<a name="FNanchor_116" id="FNanchor_116"></a><a href="#Footnote_116" class="fnanchor">116</a></div> +<div class="line">And when Hell shall be made to burn,</div> +<div class="line">And when Paradise shall be brought near,—</div> +<div class="line"><i>Then every</i> soul shall know what it hath done.</div> +</div> +<p class="name">(lxxxi. 1-14.)</p> +<p class="center">XLI.</p> + + +<div class="stanza"> +<div class="line">Hath the news of the Overwhelming reached thee?</div> +<div class="line">Countenances on that day [shall be] abased,</div> +<div class="line">Labouring, toiling:</div> +<div class="line">They shall feel the heat of scorching fire,</div> +<div class="line">They shall be given to drink from a fountain fiercely boiling,</div> +<div class="line">There shall be no food for them but of daree’,<a name="FNanchor_117" id="FNanchor_117"></a><a href="#Footnote_117" class="fnanchor">117</a>—</div> +<div class="line">It shall not fatten nor satisfy hunger.</div> +</div> +<p class="name">(lxxxviii. 1-7.)</p> +<p class="center">XLII.</p> + + +<div class="stanza"> +<div class="line">When one blast shall be blown on the trumpet,</div> +<div class="line">And the earth shall be raised and the mountains, and be broken to dust with one breaking,</div> +<div class="line">On that day the Calamity shall come to pass:</div> +<div class="line">And the heaven shall cleave asunder, being frail on that day,</div> +<div class="line">And the angels on the sides thereof; and over them on that day eight <i>of the angels</i><a name="FNanchor_118" id="FNanchor_118"></a><a href="#Footnote_118" class="fnanchor">118</a> shall bear the throne of thy Lord.</div> +<div class="line">On that day ye shall be presented <i>for the reckoning</i>; none of your secrets shall be hidden.</div> +<div class="line">And as to him who shall have his book given to him in his right hand, he shall say,<a name="FNanchor_119" id="FNanchor_119"></a><a href="#Footnote_119" class="fnanchor">119</a> ‘Take ye, read my book;</div> +<span class='pagenum'><a name="Page_24" id="Page_24">[Pg 24]</a></span> +<div class="line">Verily I was sure I should come to my reckoning.</div> +<div class="line">And his [shall be] a pleasant life</div> +<div class="line">In a lofty garden,</div> +<div class="line">Whose clusters [shall be] near at hand.</div> +<div class="line"><a name="FNanchor_120" id="FNanchor_120"></a><a href="#Footnote_120" class="fnanchor">120</a>‘Eat ye and drink with benefit on account of that which ye paid beforehand in the past days.’</div> +<div class="line"> </div> +<div class="line">But as to him who shall have his book given to him in his left hand, he shall say, ‘O would that I had not had my book given to me,</div> +<div class="line">Nor known what [was] my reckoning!</div> +<div class="line">O would that <i>my death</i> had been the ending <i>of me</i>!</div> +<div class="line">My wealth hath not profited me!</div> +<div class="line">My power is passed away from me!’</div> +<div class="line">‘<a name="FNanchor_121" id="FNanchor_121"></a><a href="#Footnote_121" class="fnanchor">121</a>Take him and chain him,</div> +<div class="line">Then cast him into hell to be burnt,</div> +<div class="line">Then in a chain of seventy cubits bind him:</div> +<div class="line">For he believed not in God, the Great,</div> +<div class="line">Nor urged to feed the poor;</div> +<div class="line">Therefore he shall not have here this day a friend,</div> +<div class="line">Nor any food save filth</div> +<div class="line">Which none but the sinners shall eat.’</div> +</div> +<p class="name">(lxix. 13-37.)</p> +<p class="center">XLIII.</p> + + +<div class="stanza"> +<div class="line"> +When the Calamity shall come to pass</div> +<div class="line">There shall not be <i>a soul</i> that will deny its happening,<a name="FNanchor_122" id="FNanchor_122"></a><a href="#Footnote_122" class="fnanchor">122</a></div> +<div class="line">[It will be] an abaser <i>of some</i>, an exalter <i>of others</i>;</div> +<div class="line">When the earth shall be shaken with a <i>violent</i> shaking,</div> +<div class="line">And the mountains shall be crumbled with a [violent] crumbling,</div> +<div class="line">And shall become fine dust scattered abroad;</div> +<span class='pagenum'><a name="Page_25" id="Page_25">[Pg 25]</a></span> +<div class="line">And ye shall be three classes.</div> +<div class="line">And the people of the right hand,<a name="FNanchor_123" id="FNanchor_123"></a><a href="#Footnote_123" class="fnanchor">123</a> what [shall be] the people of the right hand!<a name="FNanchor_124" id="FNanchor_124"></a><a href="#Footnote_124" class="fnanchor">124</a></div> +<div class="line">And the people of the left hand, what the people of the left hand!<a name="FNanchor_125" id="FNanchor_125"></a><a href="#Footnote_125" class="fnanchor">125</a></div> +<div class="line">And the Preceders,<a name="FNanchor_126" id="FNanchor_126"></a><a href="#Footnote_126" class="fnanchor">126</a> the Preceders!</div> +<div class="line">These [shall be] the brought-nigh [unto God]</div> +<div class="line">In the gardens of delight,—</div> +<div class="line">A crowd of the former generations,</div> +<div class="line">And a few of the latter generations,</div> +<div class="line">Upon inwrought couches</div> +<div class="line">Reclining thereon, face to face.</div> +<div class="line">Youths ever-young<a name="FNanchor_127" id="FNanchor_127"></a><a href="#Footnote_127" class="fnanchor">127</a> shall go unto them round about</div> +<div class="line">With goblets and ewers and a cup of flowing wine,</div> +<div class="line">Their [heads] shall ache not with it neither shall they be drunken;</div> +<div class="line">And with fruits of the [sorts] which they shall choose,</div> +<div class="line">And the flesh of birds of the [kinds] which they shall desire.</div> +<div class="line">And damsels<a name="FNanchor_128" id="FNanchor_128"></a><a href="#Footnote_128" class="fnanchor">128</a> with eyes<a name="FNanchor_129" id="FNanchor_129"></a><a href="#Footnote_129" class="fnanchor">129</a> like pearls laid up</div> +<div class="line"><i>We will give them</i> as a reward for that which they have done.</div> +<div class="line">Therein shall they hear no vain discourse nor accusation of sin,</div> +<div class="line">But [only] the saying, ‘Peace! Peace!’</div> +<div class="line"> </div> +<div class="line">And the people of the right hand—what [shall be] the people of the right hand!</div> +<div class="line">[They shall dwell] among lote-trees without thorns</div> +<div class="line">And bananas loaded with fruit,<a name="FNanchor_130" id="FNanchor_130"></a><a href="#Footnote_130" class="fnanchor">130</a></div> +<span class='pagenum'><a name="Page_26" id="Page_26">[Pg 26]</a></span> +<div class="line">And a shade <i>ever</i>-spread,</div> +<div class="line">And water <i>ever</i>-flowing,</div> +<div class="line">And fruits abundant</div> +<div class="line">Unstayed and unforbidden,</div> +<div class="line">And couches raised.</div> +<div class="line">Verily we have created them<a name="FNanchor_131" id="FNanchor_131"></a><a href="#Footnote_131" class="fnanchor">131</a> by a [peculiar] creation,</div> +<div class="line">And have made them virgins,</div> +<div class="line">Beloved of their husbands, of equal age [with them],</div> +<div class="line">For the people of the right hand,</div> +<div class="line">A crowd of the former generations</div> +<div class="line">And a crowd of the latter generations.</div> +<div class="line"> </div> +<div class="line">And the people of the left hand—what [shall be] the people of the left hand!</div> +<div class="line">[They shall dwell] amidst burning wind and scalding water,</div> +<div class="line">And a shade of blackest smoke,</div> +<div class="line">Not cool and not grateful.</div> +<div class="line">For before this they were blest with worldly goods,</div> +<div class="line">And they persisted in heinous sin,<a name="FNanchor_132" id="FNanchor_132"></a><a href="#Footnote_132" class="fnanchor">132</a></div> +<div class="line">And said, ‘When we shall have died and become dust and bones, shall we indeed be raised to life,</div> +<div class="line">And our fathers the former generations?’</div> +<div class="line"><span class="smcap">Say</span>, Verily the former and the latter generations</div> +<div class="line">Shall be gathered together for the appointed time of a known day.</div> +<div class="line">Then ye, O ye erring, belying [people],</div> +<div class="line">Shall surely eat of the tree of Ez-Zaḳḳoom,</div> +<div class="line">And fill therewith [your] bellies,</div> +<div class="line">And drink thereon boiling water,</div> +<div class="line">And ye shall drink as thirsty camels drink.—</div> +<div class="line">This [shall be] their entertainment on the day of retribution.</div> +</div></div></div> +<p class="name">(lvi. 1-56.)</p> +<p><span class='pagenum'><a name="Page_27" id="Page_27">[Pg 27]</a></span></p> + +<p class="center">XLIV.</p> + +<p>Verily We have prepared for the offenders fire, the smoke +of which shall encompass them; and if they ask relief, +they shall be relieved with water like the dregs of oil, +which shall scald <i>their</i> faces. Miserable shall be the +drink, and evil shall be the couch.</p> + +<p>As for those who have believed and done the things that +are right, verily We will not suffer the reward of him that +hath done well to perish:</p> + +<p>For these are gardens of perpetual abode, beneath them<a name="FNanchor_133" id="FNanchor_133"></a><a href="#Footnote_133" class="fnanchor">133</a> +shall rivers run; they shall be adorned therein with bracelets +of gold, and shall wear green garments of fine brocade +and of thick brocade, reclining therein on the thrones. +Excellent shall be the reward, and pleasant shall be the +couch.</p> + +<p class="name">(xviii. 28-30.)</p> + +<p class="center">XLV.</p> + +<p><i>Call to mind</i> the day when We will cause the mountains +to pass away and thou shalt see the earth plain; and +We will assemble them<a name="FNanchor_134" id="FNanchor_134"></a><a href="#Footnote_134" class="fnanchor">134</a> and not leave of them any one.</p> + +<p>And they shall be set before thy Lord in ranks: ‘Now +are ye come unto Us as We created you the first time.<a name="FNanchor_135" id="FNanchor_135"></a><a href="#Footnote_135" class="fnanchor">135</a> +Nay, ye thought that We would not perform [Our] promise +to you.’<a name="FNanchor_136" id="FNanchor_136"></a><a href="#Footnote_136" class="fnanchor">136</a></p> + +<p>And the book shall be put [in every man’s hand], and +thou shalt see the sinners fearful because of that which +is [written] therein, and they shall say, ‘O woe is us! +what meaneth this book? It leaveth neither a small <i>sin</i> +nor a great <i>sin</i>, but it enumerateth it!’ And they shall find +that which they shall have wrought present;<a name="FNanchor_137" id="FNanchor_137"></a><a href="#Footnote_137" class="fnanchor">137</a> and thy +Lord will not deal unjustly with any one.</p> + +<p class="name">(xviii. 45-47.)</p> + +<p><span class='pagenum'><a name="Page_28" id="Page_28">[Pg 28]</a></span></p> + +<p class="center">XLVI.</p> + +<p>They have not esteemed God with the estimation due +unto Him, since the whole earth [shall be] His handful on +the day of resurrection, and the heavens [shall be] folded +together by His right hand. Extolled be His perfection +and high be He exalted above the [things] they associate +<i>with Him</i>!</p> + +<p>And the trumpet shall be blown, and they that are in +the heavens and they that are in the earth shall die, except +those whom God shall please. Then it shall be blown +another time; and lo, they shall arise, waiting.</p> + +<p>And the earth shall shine with the light of its Lord. And +the book shall be placed, and the prophets shall be brought +and the witnesses, and judgment shall be given between +them with truth, and they shall not be treated unjustly.</p> + +<p>And every soul shall be fully paid <i>the reward</i> of what +it hath done, and He well knoweth what they do.</p> + +<p>And those who have disbelieved shall be driven in +troops unto hell, until when they come to it, its gates shall +be opened, and its guardians shall say unto them, ‘Did +not Messengers from among you come unto you rehearsing +the signs of your Lord, and warning you of the meeting of +this your day?’ They shall answer, ‘Yea:’ (But the sentence +of punishment<a name="FNanchor_138" id="FNanchor_138"></a><a href="#Footnote_138" class="fnanchor">138</a> hath been justly pronounced against +the unbelievers:)</p> + +<p>It shall be said, ‘Enter ye the gates of hell to remain +therein for ever:’ and evil shall be the abode of the proud.<br /><br /></p> + +<p>And those who have feared their Lord shall be urged on +in troops unto paradise, until when they come unto it, its +gates are already opened, and its guardians say unto them: +‘Peace be on you! Ye have been good: therefore enter it +to abide <i>therein</i> for ever.’</p> + +<p>And they shall say, ‘Praise be to God, who hath performed +unto us His promise, and hath made us to inherit +<span class='pagenum'><a name="Page_29" id="Page_29">[Pg 29]</a></span> +the land, that we may dwell in Paradise wheresoever we +please; and how excellent is the reward of the workers!’<a name="FNanchor_139" id="FNanchor_139"></a><a href="#Footnote_139" class="fnanchor">139</a></p> + +<p>And thou shalt see the angels encompassing the throne, +extolling the perfection with the praise of their Lord. And +judgment shall be given between them<a name="FNanchor_140" id="FNanchor_140"></a><a href="#Footnote_140" class="fnanchor">140</a> with truth: and it +shall be said,‘Praise be to God, the Lord of the Worlds!’</p> + +<p class="name">(xxxix. 67-75.)</p> + +<p class="center">XLVII.</p> + +<p>Paradise shall be brought near unto the pious, <i>to a place</i> +not distant <i>from them, so that they shall see it</i>.</p> + +<p><i>And it shall be said unto them</i>, ‘This is what ye have +been promised, unto every one who hath earnestly turned +himself unto God and kept <i>His laws</i>,</p> + +<p>Who hath feared the Compassionate in secret, and come +with a penitent heart:</p> + +<p>Enter it in peace: this is the Day of Eternity.’</p> + +<p class="name">(l. 30-33.)</p> + +<p class="center">XLVIII.</p> + +<p>†Fairseeming to men is the love of pleasures from +women and children, and hoarded riches of gold and silver, +and pastured<a name="FNanchor_141" id="FNanchor_141"></a><a href="#Footnote_141" class="fnanchor">141</a> horses, and flocks, and corn-fields. Such is +the enjoyment of this world’s life! But God, goodly is +the home with Him!</p> + +<p><span class="smcap">Say</span>, Shall I tell you of better things than these prepared +in the presence of their Lord for those that fear +[God]? Theirs shall be gardens beneath which rivers run, +and in which they shall abide for ever, and stainless wives, +and acceptance with God: for God regardeth His servants,</p> + +<p>—Who say, ‘O our Lord, verily we have believed; forgive +us then our sins, and keep us from the torment of +the fire,’—</p> + +<p>The patient, and the truthful, and the lowly, and the +charitable, and they who seek pardon at each daybreak.</p> + +<p class="name">(iii. 12-15.)</p> + +<p><span class='pagenum'><a name="Page_30" id="Page_30">[Pg 30]</a></span></p> + +<p class="center">XLIX.</p> + +<p>†And repute not those slain in God’s cause<a name="FNanchor_142" id="FNanchor_142"></a><a href="#Footnote_142" class="fnanchor">142</a> to be dead: +nay, alive with their Lord, they are provided for;</p> + +<p>Joyful in what God of His bounty hath vouchsafed +them, and rejoicing for those that follow after them, but +have not yet overtaken them, that on them no fear shall +come, neither shall they grieve;</p> + +<p>Rejoicing at the favour of God and His bounty, and that +God suffereth not the reward of the faithful to perish.</p> + +<p class="name">(iii. 163-165.)</p> + +<p class="center">L.</p> + +<p>Whosoever doeth the things that are right, whether male +or female, being a believer,—these shall enter paradise, and +shall not be wronged in the least degree.</p> + +<p class="name">(iv. 123.)</p> + +<p class="center">LI.</p> + +<p>For those who have disbelieved in their Lord [is prepared] +the punishment of hell; and evil [shall be] the journey.<a name="FNanchor_143" id="FNanchor_143"></a><a href="#Footnote_143" class="fnanchor">143</a></p> + +<p>When they shall be cast into it they shall hear it braying,<a name="FNanchor_144" id="FNanchor_144"></a><a href="#Footnote_144" class="fnanchor">144</a> +while it boileth, well-nigh bursting with fury.</p> + +<p class="name">(lxvii. 6-8.)</p> + +<p class="center">LII.</p> + +<p>If thou shouldst see<a name="FNanchor_145" id="FNanchor_145"></a><a href="#Footnote_145" class="fnanchor">145</a> those who have offended<a name="FNanchor_146" id="FNanchor_146"></a><a href="#Footnote_146" class="fnanchor">146</a> when +they see the punishment!<a name="FNanchor_147" id="FNanchor_147"></a><a href="#Footnote_147" class="fnanchor">147</a>—for power belongeth altogether +unto God, and God is severe in punishing:</p> + +<p>When those who have been followed will declare themselves +clear of those who have followed [them],<a name="FNanchor_148" id="FNanchor_148"></a><a href="#Footnote_148" class="fnanchor">148</a> when +they have seen the punishment, and the ties [that bound +them together] shall be severed from them:</p> + +<p>And those who have followed shall say, ‘O that there +were for us a return <i>to the world</i>! then would we declare +ourselves clear of them, like as they have <i>now</i> declared +themselves clear of us!’ After this manner will God show +<span class='pagenum'><a name="Page_31" id="Page_31">[Pg 31]</a></span> +them their <i>evil</i> works, for which [they shall pour forth] +lamentations; and they shall not come forth from the +fire.</p> + +<p class="name">(ii. 160-162.)</p> + +<p class="center">LIII.</p> + +<p>And the Devil<a name="FNanchor_149" id="FNanchor_149"></a><a href="#Footnote_149" class="fnanchor">149</a> shall say, when the matter shall have +been determined,<a name="FNanchor_150" id="FNanchor_150"></a><a href="#Footnote_150" class="fnanchor">150</a> ‘Verily God promised you the promise +of truth;<a name="FNanchor_151" id="FNanchor_151"></a><a href="#Footnote_151" class="fnanchor">151</a> and I promised you,<a name="FNanchor_152" id="FNanchor_152"></a><a href="#Footnote_152" class="fnanchor">152</a> but I deceived you: yet +had I no power over you;</p> + +<p>But I only called you and ye answered me. Therefore +blame not me, but blame your own selves. I am not a +helper of you, neither are ye helpers of me. Verily I +renounce your having associated me <i>with God</i> heretofore.’</p> + +<p class="name">(xiv. 26, 27).</p> + +<p class="center">LIV.</p> + +<p>Verily the hypocrites shall be in the lowest abyss of the +fire, and thou shalt not find for them any defender.</p> + +<p class="name">(iv. 144.)</p> + +<p class="center">LV.</p> + +<p>They<a name="FNanchor_153" id="FNanchor_153"></a><a href="#Footnote_153" class="fnanchor">153</a> will ask thee respecting the Hour,<a name="FNanchor_154" id="FNanchor_154"></a><a href="#Footnote_154" class="fnanchor">154</a> at what time +is its coming fixed. <span class="smcap">Say</span>, The knowledge of it is only with +my Lord: none shall manifest it in its time but He. It +is grievous in the heavens and in the earth. It shall not +come upon you otherwise than suddenly.</p> + +<p>They will ask thee as though thou wert well acquainted +therewith. <span class="smcap">Say</span>, The knowledge of it is only with God: +but the greater number of men know not!</p> + +<p><span class="smcap">Say</span>, I possess not for myself <i>power to procure</i> advantage +nor <i>to avert</i> mischief, save as God pleaseth: and if I +knew things unseen, I should obtain abundance of good, and +evil should not happen unto me. I am only a denouncer +of threats <i>unto the unbelievers</i>, and an announcer of good +tidings unto the people who believe.</p> + +<p class="name">(vii. 186-188.)</p> + +<hr /> + +<p><span class='pagenum'><a name="Page_32" id="Page_32">[Pg 32]</a></span></p> + +<h3><i>PREDESTINATION.</i></h3> + +<p class="center">LVI.</p> + +<p>A soul cannot die unless by permission of God, according +to a writing <i>of God</i>, definite <i>as to time</i>.</p> + +<p class="name">(iii. 139.)</p> + +<p class="center">LVII.</p> + +<p>They say [whose companions were slain at the battle of +Oḥod], ‘If aught of the affair had been <i>submitted</i> to us we +had not been slain here.’<a name="FNanchor_155" id="FNanchor_155"></a><a href="#Footnote_155" class="fnanchor">155</a> <span class="smcap">Say</span>, Had ye been in your +houses, those <i>of you</i> who were decreed to be slain had gone +forth to the places where they lie.</p> + +<p class="name">(iii. 148.)</p> + +<p class="center">LVIII.</p> + +<p>Wheresoever ye be, death will overtake you, although +you be in lofty towers. If good fortune betide them,<a name="FNanchor_156" id="FNanchor_156"></a><a href="#Footnote_156" class="fnanchor">156</a> they +say, ‘This is from God!’ But if evil betide them, they +say, ‘This is from thee, <i>O Moḥammad</i>!’ <span class="smcap">Say</span>, All is from +God. And what aileth this people that they are not near +to understanding what is said <i>unto them</i>?</p> + +<p>Whatsoever good betideth thee, <i>O man, it is</i> from God; +and whatsoever evil betideth thee, from thyself <i>is it</i>.</p> + +<p class="name">(iv. 80, 81.)</p> + +<p class="center">LIX.</p> + +<p>†No soul can believe but by the permission of God.</p> + +<p class="name">(x. 100.)</p> + +<p class="center">LX.</p> + +<p>†And whoso willeth taketh the way to his Lord: But +ye shall not will it, unless God will it.</p> + +<p class="name">(lxxvi. 29, 30.)</p> + +<p class="center">LXI.</p> + +<p>†Expend in the way of God, and throw not yourselves +into destruction.<a name="FNanchor_157" id="FNanchor_157"></a><a href="#Footnote_157" class="fnanchor">157</a></p> + +<p class="name">(ii. 191.)</p> +<hr /> +<p><span class='pagenum'><a name="Page_33" id="Page_33">[Pg 33]</a></span></p> + +<h3><i>ANGELS AND JINN.</i><a name="FNanchor_158" id="FNanchor_158"></a><a href="#Footnote_158" class="fnanchor">158</a></h3> + +<p class="center">LXII.</p> + +<p>They say, ‘The Compassionate hath gotten offspring.’<a name="FNanchor_159" id="FNanchor_159"></a><a href="#Footnote_159" class="fnanchor">159</a> +Extolled be His purity! Nay, <i>they are</i> honoured servants.</p> + +<p>They prevent Him not in speech,<a name="FNanchor_160" id="FNanchor_160"></a><a href="#Footnote_160" class="fnanchor">160</a> and according to His +command they act.</p> + +<p>He knoweth what is before them and what is behind +them, and they shall not intercede</p> + +<p>Save for whom He shall please, and they fear in dread +of Him.</p> + +<p>And him<a name="FNanchor_161" id="FNanchor_161"></a><a href="#Footnote_161" class="fnanchor">161</a> among them who saith, ‘I am a god beside Him,’ +that [angel] We will recompense with Hell.</p> + +<p class="name">(xxi. 26-30.)</p> + +<p class="center">LXIII.</p> + +<p>†<span class="smcap">Say</span>, It hath been revealed to me that a company of +the Jinn listened [to me] and said, ‘Verily we have heard +a wonderful discourse<a name="FNanchor_162" id="FNanchor_162"></a><a href="#Footnote_162" class="fnanchor">162</a></p> + +<p>Which guideth unto right: wherefore we believed in it, and +we will by no means associate any one with our Lord....</p> + +<p>We tried the heaven, but we found it filled with a +mighty garrison and darting flames;</p> + +<p>We sat on some of its seats to listen, but whosoever +listeneth now findeth a darting flame in ambush for him.</p> + +<p>We know not whether evil be meant for them that are +on the earth, or whether their Lord intendeth for them a +right guidance.</p> + +<p>There are among us the good, and among us <i>those who +are</i> not so,—we are of various ways.</p> + +<p class="name">(lxxii. 1, 2, 8-11.)</p> + +<hr /> + +<p><span class='pagenum'><a name="Page_34" id="Page_34">[Pg 34]</a></span></p> + +<h3><i>TRUE RELIGION AND FALSE.</i></h3> + +<p class="center">LXIV.</p> + +<p>Verily God commandeth justice and the doing of good +and the giving unto the relation: and He forbiddeth wickedness +and iniquity and oppression. He admonisheth you +that ye may reflect.</p> + +<p class="name"> +(xvi. 92.)<a name="FNanchor_163" id="FNanchor_163"></a><a href="#Footnote_163" class="fnanchor">163</a> +</p> + +<p class="center">LXV.</p> + +<div class="poetry-container"> +<div class="poetry"> +<div class="stanza"> +<div class="line">†By the Night when she spreadeth her veil,</div> +<div class="line">By the Day when it appeareth in glory,</div> +<div class="line">By Him who made male and female;</div> +<div class="line">Verily your aims are indeed different!</div> +<div class="line">As then for him who giveth [alms] and feareth [God],</div> +<div class="line">And yieldeth assent to the Good,</div> +<div class="line">To him will We therefore make easy the path to happiness.</div> +<div class="line">But as to him who is covetous and bent on riches,</div> +<div class="line">And calleth the Good a lie,</div> +<div class="line">To him will We make easy the path to distress;</div> +<div class="line">And what shall his wealth avail him when he goeth down headlong?</div> +<div class="line">Truly man’s guidance is with Us,</div> +<div class="line">And Ours the next Life and this life Present.</div> +<div class="line">I warn you therefore of the flaming fire;</div> +<span class='pagenum'><a name="Page_35" id="Page_35">[Pg 35]</a></span> +<div class="line">None shall be burned at it but the most wretched,—</div> +<div class="line">Who hath called the truth a lie and turned his back.</div> +<div class="line">But the greatly God-fearing shall escape it,—</div> +<div class="line">Who giveth away his substance that he may become pure,</div> +<div class="line">And who [offereth] not favours to any one for the sake of recompense,</div> +<div class="line">But only as seeking the face of his Lord the Most High.</div> +<div class="line">And assuredly in the end he shall be well content.<a name="FNanchor_1" id="FNanchor_1"></a><a href="#Footnote_1" class="fnanchor">1</a></div> +<div class="right">(xcii.)</div> +</div> + +<p class="center">LXVI.</p> + + +<div class="stanza"> +<div class="line">†What thinkest thou of him who treateth the day of judgment as a lie?</div> +<div class="line">It is he who thrusteth away the orphan,</div> +<div class="line">And stirreth not [others] up to feed the poor.</div> +<div class="line">Woe, then, to those who pray,</div> +<div class="line">Who in their prayer are careless,</div> +<div class="line">Who make a show [of devotion],</div> +<div class="line">But refuse help [to the needy].<a name="FNanchor_164" id="FNanchor_164"></a><a href="#Footnote_164" class="fnanchor">164</a></div> +<div class="right">(cvii.)</div> +</div></div></div> + +<p class="center">LXVII.</p> + +<p>Your turning your faces <i>in prayer</i> towards the east and +the west is not piety: but the pious is he who believeth in +God and the Last Day, and in the angels, and the Scripture, +and the prophets, and who giveth money, notwithstanding +his love <i>of it</i>, to relations and orphans, and to the needy +and the son of the road,<a name="FNanchor_165" id="FNanchor_165"></a><a href="#Footnote_165" class="fnanchor">165</a> and to the askers and for <i>the +freeing</i> of slaves, and who performeth prayer and giveth +the [appointed] alms, and those who perform their covenant +when they covenant, and the patient in adversity and +affliction and in the time of violence. These are they +who have been true: and these are they who fear God.</p> + +<p class="name">(ii. 172.)</p> + +<p><span class='pagenum'><a name="Page_36" id="Page_36">[Pg 36]</a></span></p> + +<p class="center">LXVIII.</p> + +<p>†He only shall visit the temples of God who believeth +in God and the Last Day, and observeth prayer, and payeth +the [appointed] alms, and dreadeth none but God: for +these are among the rightly-guided.</p> + +<p class="name">(ix. 18.)</p> + +<p class="center">LXIX.</p> + +<p>O ye who have believed, make not your alms of no effect +by reproach and harm, like him who expendeth his wealth +to make a vain show unto men, and believeth not in God +and the Last Day. For his likeness is as the likeness of a +smooth stone upon which was earth, and a violent rain hath +fallen upon it, and left it smooth and hard. [Such] cannot +have aught that they have gained, and God directeth +not the unbelieving people.</p> + +<p>And the likeness of those who expend their wealth +from a desire of God’s being pleased, and from assurance +on their part,<a name="FNanchor_166" id="FNanchor_166"></a><a href="#Footnote_166" class="fnanchor">166</a> is as the likeness of a garden upon a hill, +on which a violent rain hath fallen, and it hath produced +its fruit twofold: and if a violent rain fall not upon it, a +gentle rain <i>falleth</i>.</p> + +<p class="name">(ii. 266, 267.)</p> + +<p class="center">LXX.</p> + +<p>If ye manifest alms, good will it be: but if ye conceal +them and give them to the poor, it will be better for you; +and it will expiate <i>some</i> of your sins.</p> + +<p class="name">(ii. 273.)</p> + +<p class="center">LXXI.</p> + +<p>A kind speech and forgiveness are better than alms +which hurt<a name="FNanchor_167" id="FNanchor_167"></a><a href="#Footnote_167" class="fnanchor">167</a> followeth.</p> + +<p class="name">(ii. 265.)</p> + +<p class="center">LXXII.</p> + +<p>Revile not what they invoke in preference to God,<a name="FNanchor_168" id="FNanchor_168"></a><a href="#Footnote_168" class="fnanchor">168</a> lest +they revile God evilly without knowledge.</p> + +<p class="name">(vi. 108.)</p> + +<p><span class='pagenum'><a name="Page_37" id="Page_37">[Pg 37]</a></span></p> + +<p class="center">LXXIII.</p> + +<p>Turn away <i>evil</i> by that which is better: and lo, he between +whom and thyself [was] enmity [shall become] as +though he were a warm friend:</p> + +<p>But none is endowed with this<a name="FNanchor_169" id="FNanchor_169"></a><a href="#Footnote_169" class="fnanchor">169</a> except those who have +been patient, and none is endowed with it except he who +is greatly favoured.<a name="FNanchor_170" id="FNanchor_170"></a><a href="#Footnote_170" class="fnanchor">170</a></p> + +<p class="name">(xli. 34, 35.)</p> + +<p class="center">LXXIV.</p> + +<p>†If ye are greeted with a greeting, then greet ye with a +better greeting, or at least return it: verily God taketh +count of all things.</p> + +<p class="name">(iv. 88.)</p> + +<p class="center">LXXV.</p> + +<p>†If there be any [debtor] under a difficulty [of paying +his debt], let [his creditor] wait until it be easy: but if ye +remit it as alms, it will be better for you.</p> + +<p class="name"> +(ii. 280.)<a name="FNanchor_171" id="FNanchor_171"></a><a href="#Footnote_171" class="fnanchor">171</a> +</p> + +<hr /> +<p><span class='pagenum'><a name="Page_38" id="Page_38">[Pg 38]</a></span></p> + +<h3><i>BELIEVERS AND UNBELIEVERS.</i></h3> + +<p class="center">LXXVI.</p> + +<p>†Dispute not with the people of the Scripture<a name="FNanchor_172" id="FNanchor_172"></a><a href="#Footnote_172" class="fnanchor">172</a> unless in +the kindliest<a name="FNanchor_173" id="FNanchor_173"></a><a href="#Footnote_173" class="fnanchor">173</a> manner, except against such of them as deal +evilly [with you]; and say [unto them], We believe in +that which hath been sent down unto us and [that which] +hath been sent down unto you, and our God and your God +is one, and to Him are we self-surrendered.<a name="FNanchor_174" id="FNanchor_174"></a><a href="#Footnote_174" class="fnanchor">174</a></p> + +<p class="name">(xxix. 45.)</p> + +<p class="center">LXXVII.</p> + +<p>Verily those who have believed,<a name="FNanchor_175" id="FNanchor_175"></a><a href="#Footnote_175" class="fnanchor">175</a> and those who have +become Jews, and the Christians, and the Sabians, whosoever +hath believed in God and the Last Day, and hath +done that which is right,—they shall have their reward with +their Lord, and <i>there shall come</i> no fear upon them, neither +shall they grieve.</p> + +<p class="name"> +(ii. 59.)<a name="FNanchor_176" id="FNanchor_176"></a><a href="#Footnote_176" class="fnanchor">176</a> +</p> + +<p class="center">LXVIII.</p> + +<p>Whoso desireth any other religion than El-Islám, it shall +not be accepted of him, and in the world to come he [shall +be] of those that perish.</p> + +<p class="name">(iii. 79.)</p> + +<p class="center">LXXIX.</p> + +<p>The likeness of those who have disbelieved<a name="FNanchor_177" id="FNanchor_177"></a><a href="#Footnote_177" class="fnanchor">177</a> is as the +likeness of him who crieth out to that which heareth not +[aught] save a calling and a voice. <i>They are</i> deaf, dumb, +blind: therefore they do not understand.</p> + +<p class="name">(ii. 166.)</p> + +<p><span class='pagenum'><a name="Page_39" id="Page_39">[Pg 39]</a></span></p> + +<p class="center">LXXX.</p> + +<p>[As to] the unbelievers, their works are like a vapour<a name="FNanchor_178" id="FNanchor_178"></a><a href="#Footnote_178" class="fnanchor">178</a> +in a plain, which the thirsty imagineth to be water, until +when he cometh to it he findeth it not aught:<a name="FNanchor_179" id="FNanchor_179"></a><a href="#Footnote_179" class="fnanchor">179</a> (but he +findeth God there, and He fully payeth him his account: +and God is swift in reckoning:)</p> + +<p>Or, like darknesses in a deep sea, covered by waves over +waves,—over them clouds,—darknesses one over another: +when [one] putteth forth his hand he is not nearly able to +see it. And unto whomsoever God giveth not light, he +hath no light.</p> + +<p class="name">(xxiv. 39, 40.)</p> + +<p class="center">LXXXI.</p> + +<p>Propound unto them as a parable two men, on one of +whom<a name="FNanchor_180" id="FNanchor_180"></a><a href="#Footnote_180" class="fnanchor">180</a> We bestowed two gardens of grape-vines, and We +surrounded them with palm-trees, and put corn between +them; each of the gardens brought forth its fruit, and +failed not thereof at all;</p> + +<p>And We caused a river to flow between them; and he +had abundance. And he said unto his companion, disputing +with him, ‘I am greater than thou in wealth and more +mighty in family.’</p> + +<p>And he entered his garden, being unjust to his own +soul.<a name="FNanchor_181" id="FNanchor_181"></a><a href="#Footnote_181" class="fnanchor">181</a> He said, ‘I do not think that this will ever perish,</p> + +<p>And I do not think that the [Last] Hour will come; +and if I should be taken back unto my Lord, I shall +assuredly find a better [garden] than it in return.’</p> + +<p>His companion said unto him, disputing with him, ‘Dost +thou disbelieve in Him who created thee of dust, then +completely fashioned thee into a man?</p> + +<p>God is my Lord, and I will not associate any one with +my Lord.</p> + +<p>And why when thou enteredst thy garden didst thou +<span class='pagenum'><a name="Page_40" id="Page_40">[Pg 40]</a></span> +not say, ‘What God willeth<a name="FNanchor_182" id="FNanchor_182"></a><a href="#Footnote_182" class="fnanchor">182</a> [cometh to pass]: there is no +power but in God?’ If thou seest me to be inferior to +thee in amount of wealth and in number of children,</p> + +<p>Perhaps my Lord may give me [what will be] better +than thy garden; and may send upon [thine] thunderbolts +from heaven, so that it shall become a smooth and slippery +ground;</p> + +<p>Or its water may become deep-sunk [in the earth], so +that thou shalt not be able to draw it.’—</p> + +<p>And his possessions were encompassed <i>with destruction</i>, +and he began to turn down the palms of his hands for +that which he had expended thereon; for it[s vines +were] falling down upon its trellises; and he said, ‘O +would that I had not associated any one with my Lord!’</p> + +<p>And there was no party for him to assist him instead of +God, nor was he able to defend himself.</p> + +<p>In that case<a name="FNanchor_183" id="FNanchor_183"></a><a href="#Footnote_183" class="fnanchor">183</a> protection [belongeth] unto God, the True; +He is the best rewarder and the best giver of success.</p> + +<p class="name">(xviii. 31-42.)</p> + +<p class="center">LXXXII.</p> + +<p>Thou shalt certainly find<a name="FNanchor_184" id="FNanchor_184"></a><a href="#Footnote_184" class="fnanchor">184</a> the Jews and those who have +attributed partners to God<a name="FNanchor_185" id="FNanchor_185"></a><a href="#Footnote_185" class="fnanchor">185</a> the most violent of men in +hatred of those who have believed; and thou shalt certainly +find the nearest of them to friendship to those +who have believed those who say, ‘We are Christians.’ +This is because there are among them priests and monks, +and because they are not proud.<a name="FNanchor_186" id="FNanchor_186"></a><a href="#Footnote_186" class="fnanchor">186</a></p> + +<p>And when they hear that which hath been sent down +unto the Apostle, thou seest their eyes overflow with tears +<span class='pagenum'><a name="Page_41" id="Page_41">[Pg 41]</a></span> +because of the truth that they know: they say, ‘O our +Lord, we believe, therefore write us down among those +who bear witness.’</p> + +<p class="name">(v. 85, 86.)</p> + +<p class="center">LXXXIII.</p> + +<p>The likeness of those who were charged to bear in mind +the Law [of Moses], then bore it not in mind,<a name="FNanchor_187" id="FNanchor_187"></a><a href="#Footnote_187" class="fnanchor">187</a> is as the +likeness of the ass that beareth books. Evil is the likeness +of the people who have charged the signs of God with +falsehood: and God directeth not the unjust people.</p> + +<p class="name">(lxii. 5.)</p> + +<p class="center">LXXXIV.</p> + +<p><a name="FNanchor_188" id="FNanchor_188"></a><a href="#Footnote_188" class="fnanchor">188</a>Among men are those who say, We believe in God and +in the Last Day: but they are not believers.</p> + +<p>They try to deceive God and those who have believed; +but they deceive not any except themselves, and they +know [it] not.</p> + +<p>In their hearts is a disease, and God hath increased +their disease, and for them [is ordained] a painful punishment, +because they have charged with falsehood <i>the prophet +of God</i>.</p> + +<p>And when it is said unto them, Corrupt not in the earth, +they reply, ‘We are only rectifiers.’</p> + +<p>Assuredly they are the corrupters; but they know [it] +not.</p> + +<p>And when it is said unto them, Believe ye as <i>other</i> men +have believed, they say, ‘Shall we believe as the fools have +believed?’ Assuredly they are the fools; but they know +it not.</p> + +<p>And when they meet those who have believed, they say, +‘We believe:’ but when they retire privately to their +devils,<a name="FNanchor_189" id="FNanchor_189"></a><a href="#Footnote_189" class="fnanchor">189</a> they say, ‘We <i>hold</i> with you: we only mock <i>at +them</i>.’</p> + +<p><span class='pagenum'><a name="Page_42" id="Page_42">[Pg 42]</a></span></p> + +<p>God will mock at them, and keep them in their exceeding +wickedness, wandering about in perplexity.</p> + +<p>These are they who have purchased error in exchange +for right guidance: but their traffic hath not been profitable; +and they have not been rightly guided.</p> + +<p>Their likeness is as the likeness of those who have kindled +a fire <i>in the dark</i>, and when it hath enlightened what +is around them, God taketh away their light and leaveth +them in darkness, seeing not.</p> + +<p><i>They are</i> deaf, dumb, blind: therefore they will not turn +back.</p> + +<p>Or <i>they are</i> like <i>people in</i> a storm of rain from heaven, +wherein are darkness and thunder and lightning: they put +their fingers in their ears because of the vehement sounds +of the thunder, for fear of death. And God encompasseth +the unbelievers.</p> + +<p>The lightning almost snatcheth away their eyes: whenever +it shineth on them they walk in <i>the light of</i> it, but +when darkness cometh on them they stand still. And if +God pleased He would certainly take away their ears and +eyes: for God is all-powerful.</p> + +<p class="name">(ii. 7-19.)</p> + +<p class="center">LXXXV.</p> + +<p>O ye who have believed, take not the Jews and Christians +as friends. They are friends one to another; and +whosoever of you taketh them as his friends, verily he is +<i>of the number</i> of them.</p> + +<p>O ye who have believed, take not as friends those who +have made your religion a laughing-stock and a jest, of +those who have received the Scripture before you, and the +unbelievers: (But fear God if ye be believers:)</p> + +<p>And <i>those who</i> when ye call to prayer make it a laughing-stock +and a jest. This <i>they do</i> because they are a +people who do not understand.</p> + +<p class="name">(v. 56, 62, 63.)</p> + +<p><span class='pagenum'><a name="Page_43" id="Page_43">[Pg 43]</a></span></p> + +<p class="center">LXXXVI.</p> + +<p>†The servants of the Merciful are they that walk upon +the earth softly; and when the ignorant speak unto them, +they reply ‘Peace!’—</p> + +<p>And they that pass the night worshipping their Lord, +prostrate and standing;—</p> + +<p>And that say, ‘O our Lord, turn away from us the torment +of Hell: verily its torment is endless; verily it is an +ill abode and resting-place!’—</p> + +<p>And those who when they spend are neither lavish nor +niggard, but keep the mean;—</p> + +<p>And those who call on no other gods with God, nor slay +whom God hath forbidden to be slain, except for a just +cause; nor are unchaste;—</p> + +<p>And they who bear not witness to a lie, and when they +pass by vain discourse pass it by with dignity;—</p> + +<p>These shall be rewarded with the highest Heaven, for +that they persevered, and they shall be accosted therein +with ‘Welcome and Peace,’ to live therein for ever—a fair +abode and resting-place!</p> + +<p class="name">(xxv. 64-75.)</p> + +<hr /> + +<p><span class='pagenum'><a name="Page_47" id="Page_47">[Pg 44]<br />[Pg 45]<br />[Pg 46]<br />[Pg 47]</a></span></p> + +<h2><i>PART THE SECOND.</i></h2> + +<hr class="short" /> + +<h3><i>PROPHETS, APOSTLES, AND DIVINE BOOKS.</i><a name="FNanchor_190" id="FNanchor_190"></a><a href="#Footnote_190" class="fnanchor">190</a></h3> + +<p><span class="smcap">Say ye</span>, We believe in God, and in that which hath been +sent down unto us (<i>namely, the Ḳur-án</i>), and what hath been +sent down unto Abraham (<i>the ten books</i>), and Ishmael, and +Isaac, and Jacob, and the tribes, <i>his children</i>, and what +<span class='pagenum'><a name="Page_48" id="Page_48">[Pg 48]</a></span> +Moses received (<i>namely, the Pentateuch</i>), and Jesus (<i>namely, +the Gospel</i>), and what the prophets received from their Lord +(<i>namely, books and signs</i>): we make no separation of any of +them, <i>believing in some, and disbelieving in some, like the +Jews and the Christians</i>; and we resign ourselves unto +Him.</p> + +<p class="name">(ii. 130.)</p> +<hr /> +<p><span class='pagenum'><a name="Page_49" id="Page_49">[Pg 49]</a></span></p> + +<h3><i>ADAM AND EVE.</i></h3> + +<p><i>Remember, O Moḥammad</i>, when thy Lord said unto the +angels, I am about to place in the earth a vicegerent <i>to act +for me in the execution of my ordinances therein, namely, +Adam</i>,—they said, Wilt Thou place in it one who will +corrupt in it <i>by disobediences</i>, and will shed blood (<i>as did +the sons of El-Jánn,<a name="FNanchor_191" id="FNanchor_191"></a><a href="#Footnote_191" class="fnanchor">191</a> who were in it; wherefore, when they +acted corruptly, God sent to them the angels, who drove them +away to the islands and the mountains</i>), when we [on the +contrary] celebrate the divine perfection, <i>occupying ourselves</i> +with Thy praise, and extol Thy holiness? <i>Therefore we +are more worthy of the vicegerency.</i>—<i>God</i> replied, Verily, I +know that which ye know not, <i>as to the affair of appointing +Adam vicegerent, and that among his posterity will be +the obedient and the rebellious, and the just will be manifest +among them. And He created Adam from the surface of +the earth, taking a handful of every colour that it comprised, +which was kneaded with various waters; and He completely +formed it, and breathed into it the soul: so it became an animated +sentient being.</i><a name="FNanchor_192" id="FNanchor_192"></a><a href="#Footnote_192" class="fnanchor">192</a> And He taught Adam the names of +all things, <i>infusing the knowledge of them into his heart</i>. +Then He showed them (<i>namely, the things</i>) to the angels, +and said, Declare unto me the names of these <i>things</i>, if ye +say truth <i>in your assertion that I will not create any more +knowing than ye, and that ye are more worthy of the vicegerency</i>. +They replied, [<i>We extol</i>] Thy perfection! We have +<span class='pagenum'><a name="Page_50" id="Page_50">[Pg 50]</a></span> +no knowledge excepting what Thou hast taught us; for +Thou art the Knowing, the Wise.—<i>God</i> said, O Adam, tell +them their names. And when he had told them their +names, <i>God</i> said, Did I not say unto you that I know the +secrets of the heavens and the earth, and know what ye +reveal <i>of your words, saying, Wilt thou place in it</i>, etc., and +what ye did conceal <i>of your words, saying, He will not +create any more generous towards Him than we, nor any +more knowing</i>?</p> + +<p class="name">(ii. 28-31.)</p> + +<p>We created you; <i>that is, your father Adam</i>: then we +formed you; <i>we formed him, and you in him</i>: then We said +unto the angels, Prostrate yourselves unto Adam, <i>by way +of salutation</i>; whereupon they prostrated themselves, except +Iblees, <i>the father of the jinn, who was amid the angels</i>: +he was not of those who prostrated themselves. <i>God</i> said, +What hath hindered thee from prostrating thyself, when +I commanded thee? He answered, I am better than he: +Thou hast created me of fire, and Thou hast created him +of earth. [God] said, Then descend thou from it; <i>that is, +from Paradise; or, as some say, from the heavens</i>; for it is +not fit for thee that thou behave thyself proudly therein: +so go thou forth: verily thou [shalt be] of the contemptible. +He replied, Grant me respite until the day +when they (<i>that is, mankind</i>) shall be raised from the dead. +He said, Thou shalt be of those [who are] respited: <i>and, +in another verse</i> [in xv. 38, it is said], <i>until the day of the +known period; that is, until the period of the first blast</i> [of +the trumpet]. [And the devil] said, Now, as Thou hast +led me into error, I will surely lay wait for them (<i>that is, +for the sons of Adam</i>) in Thy right way, <i>the way that +leadeth to Thee</i>: then I will surely come upon them, from +before them, and from behind them, and from their right +hands, and from their left, <i>and hinder them from pursuing +the way</i> (<i>but, saith Ibn-´Abbás, he cannot come upon them +above, lest he should intervene between the servant and God’s +mercy</i>), and Thou shalt not find the greater number of them +grateful, <i>or believing</i>. [God] said, Go forth from it, despised +<span class='pagenum'><a name="Page_51" id="Page_51">[Pg 51]</a></span> +and driven away <i>from mercy</i>. Whosoever of them +(<i>that is, of mankind</i>) shall follow thee, I will surely fill +hell with you all; <i>with thee, and thy offspring, and with +men</i>.</p> + +<p class="name">(vii. 10-17.)</p> + +<p>And we said, O Adam, dwell thou and thy wife (<i>Howwá</i> +[or Eve], <i>whom God created from a rib of his left side</i>) in +the garden, and eat ye therefrom plentifully, wherever ye +will; but approach ye not this tree, <i>to eat thereof</i>; (<i>and it +was wheat, or the grape-vine, or some other tree</i>;) for <i>if ye +do so</i>, ye will be of <i>the number of</i> the offenders. But the +devil, <i>Iblees</i>, caused them to slip from it, <i>that is, from the +garden, by his saying unto them, Shall I show you the way to +the tree of eternity? And he swore to them by God that he +was one of the faithful advisers to them: so they ate of it</i>, +and He ejected them from that <i>state of delight</i> in which +they were. And We said, Descend ye<a name="FNanchor_193" id="FNanchor_193"></a><a href="#Footnote_193" class="fnanchor">193</a> <i>to the earth, ye two +with the offspring that ye comprise</i> [yet unborn], one of you +(<i>that is, of your offspring</i>) an enemy to another; and there +shall be for you, in the earth, a place of abode, and a provision, +<i>of its vegetable produce</i>, for a time, <i>until the period +of the expiration of your terms of life</i>. And Adam learned, +from his Lord, words, <i>which were these</i>:—<i>O Lord, we have +acted unjustly to our own souls, and if Thou do not forgive +us, and be merciful unto us, we shall surely be of those who +suffer loss</i>.<a name="FNanchor_194" id="FNanchor_194"></a><a href="#Footnote_194" class="fnanchor">194</a> <i>And he prayed in these words</i>; and He became +propitious towards him, <i>accepting his repentance</i>; for He is +the Very Propitious, the Merciful. We said, Descend ye +from it (<i>from the garden</i>) altogether; and if there come +unto you from Me a direction (<i>a book and an apostle</i>), those +<span class='pagenum'><a name="Page_52" id="Page_52">[Pg 52]</a></span> +who follow my direction, <i>there shall come</i> no fear on them, +nor shall they grieve <i>in the world to come; for they shall +enter paradise</i>: but they who disbelieve and accuse our +signs<a name="FNanchor_195" id="FNanchor_195"></a><a href="#Footnote_195" class="fnanchor">195</a> of falsehood, these shall be the companions of the +fire: they shall remain therein for ever.</p> + +<p class="name">(ii. 33-37.)</p> + +<hr /> +<p><span class='pagenum'><a name="Page_53" id="Page_53">[Pg 53]</a></span></p> + +<h3><i>ABEL AND CAIN.</i></h3> + +<p>Recite, <i>O Moḥammad</i>, unto them (<i>that is, to thy people</i>) the +history of the two sons of Adam, <i>namely, Abel and Cain</i>,<a name="FNanchor_196" id="FNanchor_196"></a><a href="#Footnote_196" class="fnanchor">196</a> +with truth. When they offered [their] offering <i>to God</i><a name="FNanchor_197" id="FNanchor_197"></a><a href="#Footnote_197" class="fnanchor">197</a> +(<i>Abel’s being a ram, and Cain’s being produce of the earth</i>), +and it was accepted from one of them (<i>that is, from Abel; +for fire descended from heaven, and devoured his offering</i>), +and it was not accepted from the other, <i>Cain was enraged; +but he concealed his envy until Adam performed a pilgrimage, +when</i> he said <i>unto his brother</i>, I will assuredly slay +thee. <i>Abel said, Wherefore? Cain answered, Because of +the acceptance of thine offering to the exclusion of mine.</i> +<i>Abel</i> replied, God only accepteth from the pious. If thou +stretch forth to me thy hand to slay me, I will not stretch +forth to thee my hand to slay thee; for I fear God, the +Lord of the worlds. I desire that thou shouldst bear the +sin [which thou intendest to commit] against me, <i>by slaying +me</i>, and thy sin <i>which thou hast committed before</i>, and +<span class='pagenum'><a name="Page_54" id="Page_54">[Pg 54]</a></span> +thou wilt be of the companions of the fire.—And that +is the recompense of the offenders.—But his soul suffered +him to slay his brother: so he slew him; and he became +of [the number of] those who suffer loss. <i>And he knew not +what to do with him; for he was the first dead person upon +the face of the earth of the sons of Adam. So he carried +him upon his back.</i> And God sent a raven, which scratched +up the earth <i>with its bill and its talons and raised it over a +dead raven that was with it until it hid it</i>, to show him +how he should hide the corpse of his brother. He said, +O my disgrace! Am I unable to be like this raven, +and to hide the corpse of my brother?—And he became of +[the number of] the repentant. <i>And he digged</i> [a grave] +<i>for him, and hid him</i>.—On account of this <i>which Cain did</i> +We commanded the children of Israel that he who should +slay a soul (not for <i>the latter’s having slain</i> a soul or +<i>committed</i> wickedness in the earth, <i>such as infidelity, or +adultery, or intercepting the way, and the like</i>) [should be +regarded] as though he had slain all mankind; and he +who saveth it alive, <i>by abstaining from slaying it</i>, as though +he had saved alive all mankind.</p> + +<p class="name">v. 30-35.</p> +<hr /> +<p><span class='pagenum'><a name="Page_55" id="Page_55">[Pg 55]</a></span></p> + +<h3><i>NOAH AND THE FLOOD.</i></h3> + +<p>We formerly sent Noah [Nooḥ] unto his people, <i>saying</i>, +Verily I am unto you a plain admonisher that ye worship +not [any] but God. Verily I fear for you, <i>if ye worship +any other</i>, the punishment of an afflictive day <i>in this world +and in the world to come</i>.—But the chiefs who disbelieved +among his people replied, We see thee not to be other than +a man, like unto us; and we see not any to have followed +thee except the meanest of us, <i>as the weavers and the +cobblers</i>, at first thought (<i>or rashly</i>), nor do we see you to +have any excellence above us: nay, we imagine you to be +liars <i>in your claim to the apostolic commission</i>. He said, +O my people, tell me, if I have an evident proof from my +Lord and He hath bestowed on me mercy (<i>the gift of +prophecy</i>) from Himself which is hidden from you, shall +we compel you to <i>receive</i> it when ye are averse thereto? +<i>We cannot do so.</i> And, O my people, I ask not of you +any riches for it; <i>namely, for delivering my message</i>. My +reward is not due from any but God; and I will not drive +away those who have believed <i>as ye have commanded me</i> +[because they are poor people]. Verily they shall meet +their Lord <i>at the resurrection, and He will recompense them, +and will exact for them</i> [reparation] <i>from those who have +treated them with injustice, and driven them away</i>. But I +see you [to be] a people who are ignorant <i>of the end of your +case</i>. And, O my people, who will defend me against God +if I drive them away? Will ye not then consider? And +I do not say unto you, I have the treasures of God; nor +[do I say], I know the things unseen; nor do I say, Verily +I am an angel; nor do I say, of those whom your eyes +<span class='pagenum'><a name="Page_56" id="Page_56">[Pg 56]</a></span> +contemn, God will by no means bestow on them good: +(God best knoweth what is in their minds:) verily I +should in that case be [one] of the offenders.—They replied, +O Noah, thou hast disputed with us and multiplied +disputes with us: now bring upon us that <i>punishment</i> +wherewith thou threatenest us, if thou be of those +that speak truth. He said, Only God will bring it upon +you, if He please <i>to hasten it unto you; for it is His affair, +not mine</i>; and ye shall not escape <i>God</i>: nor will my counsel +profit you, if I desire to counsel you, if God desire to +lead you into error. He is your Lord; and unto Him shall +ye be brought back.</p> + +<p class="name">(xi. 27-36.)</p> + +<p>And it was said by revelation unto Noah, Verily there +shalt not believe of thy people [any] but they who have +already believed; therefore be not grieved for that which +they have done.</p> + +<p class="name">(xi. 38.)</p> + +<p><i>And he uttered an imprecation upon them, saying</i>, O my +Lord, leave not upon the earth any one of the unbelievers; +for if Thou leave them, they will lead Thy servants into +error, and will not beget [any] but a wicked, ungrateful +[offspring]. O my Lord, forgive me and my parents (<i>for +they were believers</i>), and whomsoever entereth my house +(<i>my abode, or my place of worship</i>), being a believer, and +the believing men, and the believing women, (<i>to the day of +resurrection</i>), and add not to the offenders [aught] save +destruction.</p> + +<p class="name">(lxxi. 27-29.)</p> + +<p><i>And God answered his prayer, and said</i>, Construct the +ark in our sight and according to our revelation, and speak +not unto Me concerning those who have offended, <i>to beg Me +not to destroy them</i>; for they [shall be] drowned. And he +constructed the ark; and whenever a company of his +people passed by him, they derided him. He said, If ye +deride us, we will deride you, like as ye deride, <i>when we +are saved and ye are drowned</i>, and ye shall know on whom +shall come a punishment which shall render him vile, and +whom shall befall a lasting punishment. [Thus he was +employed] until when Our decree <i>for their destruction</i> came +<span class='pagenum'><a name="Page_57" id="Page_57">[Pg 57]</a></span> +to pass, and the <i>baker’s</i> oven overflowed <i>with water</i><a name="FNanchor_198" id="FNanchor_198"></a><a href="#Footnote_198" class="fnanchor">198</a> (<i>for +this was a signal unto Noah</i>), We said, Carry into it (<i>that +is, into the ark</i>) of every pair, <i>male and female, of each of +these descriptions</i>, two (<i>and it is related that God assembled +for Noah the wild beasts and the birds and other creatures, +and he proceeded to put his hands upon each kind, and his +right hand fell always upon the male, and his left upon the +female, and he carried them into the ark</i>), and thy family +(excepting him upon whom the sentence <i>of destruction</i> hath +already been pronounced, <i>namely, Noah’s wife, and his son +Canaan: but Shem and Ham and Japheth and their three +wives he took</i>), and those who have believed; but there +believed not with him save a few: <i>they were six men and +their wives: and it is said that all who were in the ark were +eighty, half of whom were men and half women</i>. And <i>Noah</i> +said, Embark ye therein. In the name of God [be] its +course and its mooring.<a name="FNanchor_199" id="FNanchor_199"></a><a href="#Footnote_199" class="fnanchor">199</a> Verily my Lord is very forgiving +<span class='pagenum'><a name="Page_58" id="Page_58">[Pg 58]</a></span> +[and] merciful.—And it moved along with them amid +waves like mountains; and Noah called unto his son, +<i>Canaan</i>, who was apart <i>from the ark</i>, O my child, embark +with us, and be not with the unbelievers! He replied, I +will betake me to a mountain which will secure me from +the water. [Noah] said, There is nought that will secure +to-day from the decree of God [any] but him on whom +He hath mercy. And the waves intervened between them; +so he became [one] of the drowned. And it was said, O +earth, swallow up thy water (<i>whereupon it drank it up, +except what had descended from heaven, which became rivers +and seas</i>), and, O heaven, cease <i>from raining</i>;—and the +water abated, and the decree was fulfilled, and it (<i>namely, +the ark</i>) rested on El-Joodee (<i>a mountain of El-Jezeereh, +near El-Mósil</i>); and it was said, Perdition to the offending +people!<a name="FNanchor_200" id="FNanchor_200"></a><a href="#Footnote_200" class="fnanchor">200</a></p> + +<p class="name">(xi. 38-46.)</p> + +<p>And Noah called upon his Lord, and said, O my Lord, +verily my son is of my family, <i>and Thou hast promised me +to save them</i>, and verily Thy promise is true, and Thou art +the most just of those who exercise judgment. <i>God</i> replied, +O Noah, verily he is not of thy family <i>who should +be saved, or of the people of thy religion</i>. Verily it (<i>namely, +thine asking me to save him</i>) is not a righteous act; <i>for he +was an unbeliever, and there is no safety for the unbelievers</i>; +therefore ask not of me that wherein thou hast no knowledge. +I admonish thee, lest thou become [one] of the +ignorant.—<i>Noah</i> said, O my Lord, I beg Thee to preserve +me from asking Thee that wherein I have no knowledge; +and if Thou do not forgive me and have mercy upon me, I +shall be of those who suffer loss.—It was said, O Noah, +descend <i>from the ark</i>,<a name="FNanchor_201" id="FNanchor_201"></a><a href="#Footnote_201" class="fnanchor">201</a> with peace from Us, and blessings, +<span class='pagenum'><a name="Page_59" id="Page_59">[Pg 59]</a></span> +upon thee and upon peoples [that shall proceed] from +those who are with thee <i>in the ark</i> (<i>that is, their believing +posterity</i>); but peoples [that shall proceed] <i>from those who +are with thee</i> We will permit to enjoy <i>the provisions of this +world</i>; then a painful punishment shall befall them from +Us, <i>in the world to come; they being unbelievers</i>.</p> + +<p class="name">xi. 47-50.</p> +<hr /> +<p><span class='pagenum'><a name="Page_60" id="Page_60">[Pg 60]</a></span></p> + +<h3><i>´AD AND THAMOOD.</i></h3> + +<p>And <i>we sent</i> unto <i>the former</i> [tribe of] ´Ád<a name="FNanchor_202" id="FNanchor_202"></a><a href="#Footnote_202" class="fnanchor">202</a> their brother +Hood.<a name="FNanchor_203" id="FNanchor_203"></a><a href="#Footnote_203" class="fnanchor">203</a> He said, O my people, worship God: <i>assert His +unity</i>. Ye have no other deity than Him. Will ye not +then fear <i>Him, and believe</i>?—The chiefs who disbelieved +among his people answered, Verily we see thee to be in a +foolish way, and verily we esteem thee one of the liars +<i>with respect to the apostolic commission</i>. He replied, O my +people, there is no folly in me; but I am an apostle from +the Lord of the worlds. I bring unto you the messages of +my Lord, and I am unto you a counsellor, intrusted <i>with +the apostolic office</i>. Do ye wonder that an admonition hath +come unto you from your Lord by <i>the tongue of</i> a man from +among you, that he may warn you? And remember how +He hath appointed you vicegerents <i>in the earth</i> after the +people of Noah, and increased you in tallness of stature. +(<i>For the tall among them was a hundred cubits, and the short +among them sixty.</i>) Remember, then, the benefits of God, +that ye may prosper. They said, Art thou come unto +us that we may worship God alone, and relinquish what +our fathers worshipped? Then bring upon us that <i>punishment</i> +with which thou threatenest us, if thou be of those +who speak truth.—He replied, Punishment and indignation +<span class='pagenum'><a name="Page_61" id="Page_61">[Pg 61]</a></span> +from your Lord have become necessary for you. Do +ye dispute with me concerning names which ye and your +fathers have given <i>to idols which ye worship</i>, concerning +which (<i>that is, the worship of which</i>) God hath not set down +any convincing proof? Then await ye <i>the punishment</i>. I +am with you, of those who await <i>that, for your accusing me +of falsehood. And the unprofitable wind was sent upon them.</i> +But We delivered him (<i>namely, Hood</i>) and them who were +with him (<i>of the believers</i>) by Our mercy; and We cut off +the uppermost part of those who charged Our signs with +falsehood and who were not believers.</p> + +<p class="name">(vii. 63-70.)</p> + +<p>And <i>We sent</i> unto <i>the tribe of</i> Thamood<a name="FNanchor_204" id="FNanchor_204"></a><a href="#Footnote_204" class="fnanchor">204</a> their brother +Ṣáliḥ. He said, O my people, worship God. Ye have no +other deity than Him. A <i>miraculous</i> proof <i>of my veracity</i> +hath come unto you from your Lord, this she-camel of God +being a sign unto you. [He had caused her, at their demand, +to come forth from the heart of a rock.] Therefore +let her feed in God’s earth, and do her no harm, lest a +painful punishment seize you. And remember how He +hath appointed you vicegerents <i>in the earth</i> after [the tribe +of] ´Ád, and given you a habitation in the earth: ye make +yourselves, on its plains, pavilions <i>wherein ye dwell in summer</i>, +and cut the mountains into houses <i>wherein ye dwell in +winter</i>. Remember then the benefits of God, and do not +evil in the earth, acting corruptly.—The chiefs who were +elated with pride, among his people, said unto those who +were esteemed weak, <i>namely</i>, to those who had believed +among them, Do ye know that Ṣáliḥ hath been sent <i>unto +you</i> from his Lord? They answered, <i>Yea</i>: verily we believe +in that wherewith he hath been sent. Those who +were elated with pride replied, Verily we disbelieve in that +wherein ye have believed.—<i>And the she-camel had a day +to water; and they had a day; and they became weary of</i> +<span class='pagenum'><a name="Page_62" id="Page_62">[Pg 62]</a></span> +<i>this.</i> And they hamstrung the she-camel (<i>Ḳudár</i> [the son +of Sálif] <i>doing so by their order and slaying her with the +sword</i>);<a name="FNanchor_205" id="FNanchor_205"></a><a href="#Footnote_205" class="fnanchor">205</a> and they impiously transgressed the command of +their Lord,<a name="FNanchor_206" id="FNanchor_206"></a><a href="#Footnote_206" class="fnanchor">206</a> and said, O Ṣáliḥ, bring upon us that <i>punishment</i> +with which thou threatenest us <i>for killing her</i>, if thou +be [one] of the apostles. And the violent convulsion (<i>a +great earthquake, and a cry from heaven</i><a name="FNanchor_207" id="FNanchor_207"></a><a href="#Footnote_207" class="fnanchor">207</a>) assailed them, +and in the morning they were in their dwellings prostrate +<i>and dead</i>. So he turned away from them, and said, O my +people, I have brought unto you the message of my Lord +and given you faithful counsel; but ye loved not faithful +counsellors.</p> + +<p class="name">(vii. 71-77.)</p> +<hr /> +<p><span class='pagenum'><a name="Page_63" id="Page_63">[Pg 63]</a></span></p> + +<h3><i>DHU-L-ḲARNEYN.</i></h3> + +<p>They (<i>namely, the Jews</i>) will ask thee concerning Dhu-l-Ḳarneyn.<a name="FNanchor_208" id="FNanchor_208"></a><a href="#Footnote_208" class="fnanchor">208</a> +(<i>His name was El-Iskender, and he was not a +prophet.</i>) Answer, I will recite unto you an account of +him. We gave him ability in the earth, <i>by facilitating his +journeying therein</i>, and gave him a way to <i>attain</i> everything +<i>that he required</i>. And he followed a way <i>towards a +place where the sun setteth</i>, until, when he came to the place +where the sun setteth, he found that it set in a spring of +black mud, <i>as it appeared to the eye; but really that spring was +greater than the world</i>; and he found near it a people <i>who +were unbelievers</i>.<a name="FNanchor_209" id="FNanchor_209"></a><a href="#Footnote_209" class="fnanchor">209</a> We said, <i>by inspiration</i>, O Dhu-l-Ḳarneyn, +either punish <i>the people by slaughter</i>, or proceed against +them gently, <i>taking them captive</i>. He said, As to him +who offendeth <i>by polytheism</i>, we will punish him <i>by +slaughter</i>: then he shall be taken back to his Lord, and He +will punish him with a severe punishment, <i>in the fire of</i> +<span class='pagenum'><a name="Page_64" id="Page_64">[Pg 64]</a></span> +<i>hell</i>. But as to him who believeth, and doeth that which +is right, he shall have as a reward paradise, and We will +say unto him, in Our command, <i>that which will be</i> easy <i>unto +him</i>.—Then he followed a way <i>towards the place where the +sun riseth</i>, until, when he came to the place where the sun +riseth, he found that it rose upon a people (<i>namely, the Zenj</i>) +unto whom We had not given anything wherewith to +shelter themselves therefrom, <i>neither clothing nor roof; for +their land bore no building; but they had subterranean +dwellings, into which they retired at sunrise, and they came +forth when the sun was high</i>. Thus <i>was the case</i>; and We +comprehended with Our knowledge what were with him +(<i>namely, Dhu-l-Ḳarneyn</i>), <i>of weapons and forces and other +things</i>.—Then he followed a way until, when he came +between the two barriers (<i>or mountains, at the confines of +the country of the Turks, between which is the barrier of El-Iskender, +as will be related presently</i>), he found before them +a people who could scarce understand speech. They said, +O Dhu-l-Ḳarneyn, verily Yájooj and Májooj [Gog and Magog<a name="FNanchor_210" id="FNanchor_210"></a><a href="#Footnote_210" class="fnanchor">210</a>] +are corrupting in the earth, <i>by plunder and tyranny, +when they came forth unto us</i>. Shall we therefore pay thee +tribute, on the condition that thou make a barrier between +us and them?—He answered, The ability which my Lord +hath given me, <i>by wealth and other things</i>, is better <i>than +your tribute, which I need not. I will make the barrier for +you gratuitously</i>: but assist me strenuously <i>by doing that +which I desire</i>: I will make between you and them a strong +barrier. Bring me pieces of iron <i>of the size of the blocks of +stone used in building.—And he built with them, and placed +amid them firewood and charcoal</i>, until, when it [the mass] +<span class='pagenum'><a name="Page_65" id="Page_65">[Pg 65]</a></span> +filled up the space between the upper parts of the two +mountains, <i>and he had put the bellows and fire around that +mass</i>, he said, Blow ye [with the bellows]. <i>So they blew</i> +until, when he had made it (<i>that is, the iron</i>) <i>like</i> fire, he +said, Bring me molten brass, that I may pour upon it. +<i>And he poured the molten brass upon the heated iron, so that +it entered between its pieces and the whole became one mass.</i> +And they (<i>namely, Yájooj and Májooj</i>) were not able to +ascend to its top <i>by reason of its height and smoothness</i>; +nor were they able to perforate it <i>by reason of its hardness +and thickness</i>. <i>Dhu-l-Ḳarneyn</i> said, This (<i>namely, the +barrier, or the gift of the ability to construct it</i>) is a mercy +from my Lord: but when the promise of my Lord, <i>as to the +eruption of Yájooj and Májooj shortly before the resurrection</i>, +shall come <i>to be fulfilled</i>, He will reduce it (<i>namely, the +barrier</i>) to dust; and the promise of my Lord concerning +<i>their eruption and other events</i> is true. And We will suffer +some of them, on that day (<i>the day of their eruption</i>), to +pour tumultuously among others: and the trumpet shall be +blown <i>for the resurrection</i>, and We will gather them (<i>namely, +all creatures</i>) together in a body, <i>in one place</i>. And We +will set hell, on that day, <i>near</i> before the unbelievers, +whose eyes have been veiled from my admonition (<i>the +Ḳur-án</i>), <i>and who, being blind, have not been directed by it</i>, +and who could not hear <i>what the prophet recited unto them, +by reason of their hatred of him; wherefore they believed not +in him</i>.</p> + +<p class="name">xviii. 82-101.</p> +<hr /> +<p><span class='pagenum'><a name="Page_66" id="Page_66">[Pg 66]</a></span></p> + +<h3><i>ABRAHAM, ISHMAEL, ISAAC.</i></h3> + +<p><i>Remember</i> when Abraham [Ibráheem] said to his father +A´zar (<i>this was the surname of Terah</i>), Dost thou take +images as deities?<a name="FNanchor_211" id="FNanchor_211"></a><a href="#Footnote_211" class="fnanchor">211</a> Verily I see thee and thy people to +be in a manifest error.—(And thus, <i>as We showed him the +error of his father and his people</i>, did We show Abraham +the kingdom of the heavens and the earth, and [We did so] +that he might be of [the number of] those who firmly +believe.) And when the night overshadowed him, he saw +a star (<i>it is said that it was Venus</i>), [and] he said <i>unto his +people, who were astrologers</i>, This is my Lord, <i>according to +your assertion</i>.—But when it set, he said, I like not those +that set, <i>to take them as Lords, since it is not meet for a Lord +to experience alteration and change of place, as they are of +the nature of accidents</i>. <i>Yet this had no effect upon them.</i> +And when he saw the moon rising, he said <i>unto them</i>, This +is my Lord.—But when it set, he said, Verily if my Lord +direct me not (<i>if He confirm me not in the right way</i>), I +shall assuredly be of the erring people.—<i>This was a +hint to his people that they were in error; but it had no +effect upon them.</i> And when he saw the sun rising, he said, +This is my Lord. This is greater <i>than the star and the +moon</i>.—But when it set, <i>and the proof had been rendered +more strong to them, yet they desisted not</i>, he said, O my +<span class='pagenum'><a name="Page_67" id="Page_67">[Pg 67]</a></span> +people, verily I am clear of the [things] which ye associate +<i>with God; namely, the images and the heavenly bodies</i>. <i>So +they said unto him, What dost thou worship?</i> <i>He answered</i>, +Verily I direct my face unto Him who hath created the +heavens and the earth, following the right religion, and I +am not of the polytheists.—And his people argued with +him; [but] he said, Do ye argue with me respecting God, +when He hath directed me, and I fear not what ye +associate with Him, unless my Lord will <i>that</i> aught <i>displeasing +should befall me</i>? My Lord comprehendeth everything +by <i>His</i> knowledge. Will ye not therefore consider? +And wherefore should I fear what ye have associated <i>with +God</i>, when ye fear not for your having associated with God +that of which He hath not sent down unto you a proof? +Then which of the two parties is the more worthy of +safety? <i>Are we, or you?</i> If ye know <i>who is the more +worthy of it, follow him</i>.—<i>God saith</i>, They who have +believed, and not mixed their belief with injustice (<i>that is, +polytheism</i>), for these shall be safety <i>from punishment</i>, and +they are rightly directed.</p> + +<p class="name">(vi. 74-82.)</p> + +<p>Relate <i>unto them</i>, in the book (<i>that is, the Ḳur-án</i>), <i>the +history of</i> Abraham. Verily he was a person of great +veracity, a prophet. When he said unto his father <i>A´zar, +who worshipped idols</i>, O my father, wherefore dost thou +worship that which heareth not, nor seeth, nor averteth +from thee aught, <i>whether of advantage or of injury</i>? O +my father, verily [a degree] of knowledge hath come unto +me, that hath not come unto thee: therefore follow me: +I will direct thee into a right way. O my father, serve not +the devil, <i>by obeying him in serving idols</i>; for the devil is +very rebellious unto the Compassionate. O my father, +verily I fear that a punishment will betide thee from the +Compassionate, <i>if thou repent not</i>, and that thou wilt be +unto the devil an aider, <i>and a companion in hell-fire</i>.—He +replied, Art thou a rejector of my Gods, O Abraham, <i>and +dost thou revile them</i>? If thou abstain not, I will assuredly +assail thee <i>with stones or with ill words; therefore beware of</i> +<span class='pagenum'><a name="Page_68" id="Page_68">[Pg 68]</a></span> +<i>me</i>, and leave me for a long time.—<i>Abraham</i> said, Peace +<i>from me</i> be on thee! I will ask pardon for thee of my +Lord; for He is gracious unto me: and I will separate +myself from you and from what ye invoke instead of God; +and I will call upon my Lord: perhaps I shall not be unsuccessful +in calling upon my Lord, <i>as ye are in calling +upon idols</i>.—And when he had separated himself from +them, and from what they worshipped instead of God, <i>by +going to the Holy Land</i>, We gave him <i>two sons, that he might +cheer himself thereby, namely</i>, Isaac and Jacob; and each [of +them] We made a prophet; and We bestowed upon them +(<i>namely, the three</i>), of our mercy, <i>wealth and children</i>; and +We caused them to receive high commendation.</p> + +<p class="name">(xix. 42-51.)</p> + +<p>We gave unto Abraham his direction formerly, <i>before he +had attained to manhood</i>; and We knew him <i>to be worthy +of it</i>. When he said unto his father and his people, What +are these images, to <i>the worship of</i> which ye are devoted?—they +answered, We found our fathers worshipping them, +<i>and we have followed their example</i>. He said <i>unto them</i>, +Verily ye and your fathers have been in a manifest error. +They said, Hast thou come unto us with truth <i>in saying +this</i>, or art thou of those who jest? He answered, +Nay, your Lord (<i>the being who deserveth to be worshipped</i>) +is the Lord of the heavens and the earth, who created +them, <i>not after the similitude of anything pre-existing</i>; and +I am of those who bear witness thereof. And, by God, +I will assuredly devise a plot against your idols after +ye shall have retired, turning your backs.—So, <i>after they +had gone to their place of assembly, on a day when they held +a festival</i>, he brake them in pieces <i>with an axe</i>, except the +chief of them, <i>upon whose neck he hung the axe</i>; that they +might return unto it (<i>namely, the chief</i>) <i>and see what he +had done with the others</i>. They said, <i>after they had +returned and seen what he had done</i>, Who hath done this +unto our gods? Verily he is of the unjust.—<i>And +some of them</i> said, We heard a young man mention them +<span class='pagenum'><a name="Page_69" id="Page_69">[Pg 69]</a></span> +<i>reproachfully</i>: he is called Abraham. They said, Then +bring him before the eyes of the people, that they may +bear witness <i>against him of his having done it</i>. They said +<i>unto him, when he had been brought</i>, Hast thou done this +unto our gods, O Abraham? He answered, Nay, this +their chief did it: and ask ye them, if they [can] speak. +And they returned unto themselves, <i>upon reflection</i>, and +said <i>unto themselves</i>, Verily ye are the unjust, <i>in worshipping +that which speaketh not</i>. Then they reverted to their +obstinacy, <i>and said</i>, Verily thou knowest that these speak +not: <i>then wherefore dost thou order us to ask them?</i> He +said, Do ye then worship, instead of God, that which doth +not profit you at all, nor injure you <i>if ye worship it not</i>? +Fy on you, and on that which ye worship instead of God! +Do ye not then understand?—They said, Burn ye him, +and avenge your gods, if ye will do <i>so</i>. <i>So they collected +abundance of firewood for him, and set fire to it; and they +bound Abraham, and put him into an engine, and cast him +into the fire.</i> <i>But, saith God</i>, We said, O fire, be thou cold, +and a security unto Abraham! <i>So nought of him was +burned save his bonds: the heat of the fire ceased, but its +light remained; and by God’s saying, Security,—Abraham +was saved from dying, by reason of its cold.</i> And they +intended against him a plot; but he caused them to be +the sufferers.<a name="FNanchor_212" id="FNanchor_212"></a><a href="#Footnote_212" class="fnanchor">212</a> And We delivered him and Lot, <i>the son of</i> +<span class='pagenum'><a name="Page_70" id="Page_70">[Pg 70]</a></span> +<i>his brother Haran, from El-´Eráḳ</i>, [bringing them] unto +the land which we blessed for the peoples, <i>by the abundance +of its rivers and trees, namely, Syria. Abraham took +up his abode in Palestine, and Lot in El-Mu-tekifeh, between +which is a day’s journey.</i> And <i>when Abraham had asked a +son</i>, We gave unto him Isaac, and Jacob as an additional +gift, <i>beyond what he had asked, being a son’s son</i>; and all of +them We made righteous persons <i>and prophets</i>. And We +made them models of religion who directed <i>men</i> by Our +command <i>unto Our religion</i>; and We commanded them +by inspiration to do good works and to perform prayer +and to give the appointed alms; and they served Us. And +unto Lot We gave judgment and knowledge; and We delivered +him from the city which committed filthy actions; +for they were a people of evil, shameful doers; and We +admitted him into our mercy; for he was [one] of the +righteous.</p> + +<p class="name">(xxi. 52-75.)</p> + +<p>Hast thou not considered him who disputed with Abraham +concerning his Lord, because God had given him the +kingdom? <i>And he was Nimrod.</i> When Abraham said, +(<i>upon his saying unto him, Who is thy Lord, unto whom +thou invitest us?</i>), My Lord is He who giveth life and +causeth to die,—he replied, I give life and cause to die.—<i>And +he summoned two men, and slew one of them, and +left the other. So when he saw that he understood not</i>, +Abraham said, And verily God bringeth the sun from the +east: now do thou bring it from the west.—And he who +<span class='pagenum'><a name="Page_71" id="Page_71">[Pg 71]</a></span> +disbelieved was confounded; and God directeth not the +offending people.</p> + +<p class="name">(ii. 260.)</p> + +<p>And Our messengers came formerly unto Abraham with +good tidings <i>of Isaac and Jacob, who should be after him</i>. +They said, Peace. He replied, <i>Peace be on you</i>. And he +tarried not, but brought a roasted calf. And when he saw +that their hands touched it not, he disliked them and +conceived a fear of them. They said, Fear not: for we +are sent unto the people of Lot, <i>that we may destroy them</i>. +And his wife <i>Sarah</i> was standing <i>serving them</i>, and she +laughed, <i>rejoicing at the tidings of their destruction</i>. And +we gave her good tidings of Isaac [Isḥáḳ]; and after +Isaac, Jacob [Yaạḳoob]. She said, Alas! shall I bear a +child when I am an old woman, <i>of nine and ninety years</i>, +and when this my husband is an old man, <i>of a hundred +or a hundred and twenty years</i>? Verily this [would be] +a wonderful thing.—They said, Dost thou wonder at the +command of God? The mercy of God and His blessings +be on you, O people of the house (<i>of Abraham</i>)! +for He is praiseworthy, glorious.—And when the terror +had departed from Abraham, and the good tidings had +come unto him, he disputed with Us (<i>that is, with Our +messengers</i>) respecting the people of Lot; for Abraham +was gentle, compassionate, repentant. <i>And he said unto +them, Will ye destroy a city wherein are three hundred +believers? They answered, No. He said, And will ye destroy +a city wherein are two hundred believers? They +answered, No. He said, And will ye destroy a city wherein +are forty believers? They answered, No. He said, And +will ye destroy a city wherein are fourteen believers? They +answered, No. He said, And tell me, if there be in it one +believer? They answered, No. He said, Verily in it is Lot. +They replied, We know best who is in it. And when their +dispute had become tedious, they said</i>, O Abraham, abstain +from this <i>disputation</i>; for the command of thy Lord hath +come <i>for their destruction</i>, and a punishment not [to be] +averted is coming upon them.</p> + +<p class="name">xi. 72-78.</p> + +<p><span class='pagenum'><a name="Page_72" id="Page_72">[Pg 72]</a></span></p> + +<p>And when Our decree for <i>the destruction of the people of +Lot</i> came [to be executed], We turned them (<i>that is, their +cities</i>) upside-down; <i>for Gabriel raised them to heaven, and +let them fall upside-down to the earth</i>;<a name="FNanchor_213" id="FNanchor_213"></a><a href="#Footnote_213" class="fnanchor">213</a> and We rained +upon them stones of baked clay, sent one after another, +marked with thy Lord, <i>each with the name of him upon +whom it should be cast</i>: and they [are] not far distant from +the offenders; <i>that is, the stones are not, or the cities of the +people of Lot were not, far distant from the people of +Mekkeh</i>.</p> + +<p class="name">(xi. 84.)</p> + +<p>And [Abraham] said [after his escape from Nimrod], +Verily I am going unto my Lord, who will direct me <i>unto +the place whither He hath commanded me to go, namely, Syria. +And when he had arrived at the Holy Land, he said</i>, O my +Lord, give me <i>a son</i> [who shall be one] of the righteous. +Whereupon We gave him the glad tidings of a mild youth. +And when he had attained to the age when he could work +with him (<i>as some say, seven years; and some, thirteen</i>), he +said, O my child, verily I have seen in a dream that I should +sacrifice thee (<i>and the dreams of prophets are true; and +their actions, by the command of God</i>); therefore consider +what thou seest advisable <i>for me to do</i>. He replied, O my +father, do what thou art commanded: thou shalt find me, if +God please, [of the number] of the patient. And when +they had resigned themselves, and he had laid him down +on his temple, <i>in</i> [the valley of] <i>Mind, and had drawn the +knife across his throat</i> (<i>but it produced no effect, by reason of +an obstacle interposed by the divine power</i>), We called unto +him, O Abraham, thou hast verified the vision. Verily +thus do We reward the well-doers. Verily this was the +manifest trial. And We ransomed him <i>whom he had been +commanded to sacrifice</i> (<i>and he was Ishmȧel</i> [Ismá´eel] <i>or +Isaac; for there are two opinions</i>)<a name="FNanchor_214" id="FNanchor_214"></a><a href="#Footnote_214" class="fnanchor">214</a> with an excellent victim, +<span class='pagenum'><a name="Page_73" id="Page_73">[Pg 73]</a></span> +<i>a ram from Paradise, the same that Abel had offered: +Gabriel</i> (<i>on whom be peace!</i>) <i>brought it, and the lord Abraham +sacrificed it, saying, God is most great!</i> And We left +<i>this salutation</i> [to be bestowed] on him by the latter +generations, Peace [be] on Abraham! Thus do We reward +the well-doers: for he was of our believing servants.</p> + +<p class="name">(xxxvii. 97-111.)</p> + +<p><i>Remember</i> when Abraham said, O my Lord, show me +how Thou will raise to life the dead.<a name="FNanchor_215" id="FNanchor_215"></a><a href="#Footnote_215" class="fnanchor">215</a>—He said, Hast thou +not believed? He answered, Yea: but <i>I have asked Thee</i> +that my heart may be at ease. He replied, Then take +four birds and draw them towards thee, <i>and cut them in +pieces and mingle together their flesh and their feathers</i>; +then place upon each mountain <i>of thy land</i> a portion of +them, then call them <i>unto thee</i>: they shall come unto +thee quickly: and know thou that God is mighty [and] +wise.—<i>And he took a peacock and a vulture and a raven +and a cock, and did with them as hath been described, and +kept their heads with him, and called them; whereupon the +portions flew about, one to another, until they became complete: +then they came to their heads.</i></p> + +<p class="name">(ii. 262.)</p> + +<p><i>Remember</i> when his Lord had tried Abraham by +[certain] words, <i>commands and prohibitions</i>, and he fulfilled +<span class='pagenum'><a name="Page_74" id="Page_74">[Pg 74]</a></span> +them, <i>God</i> said <i>unto him</i>, I constitute thee a model +of religion unto men.<a name="FNanchor_216" id="FNanchor_216"></a><a href="#Footnote_216" class="fnanchor">216</a> He replied, And of my offspring +<i>constitute models of religion</i>. [God] said, My covenant +doth not apply to the offenders, <i>the unbelievers among them</i>.—And +when We appointed the house (<i>that is, the Kaạbeh</i>) +to be a place for the resort of men, and a place of security +(<i>a man would meet the slayer of his father there and he +would not provoke him</i> [to revenge],) and [said], Take, <i>O +men</i>, the station of Abraham (<i>the stone upon which he stood +at the time of building the House</i>) as a place of prayer, +<i>that ye may perform behind it the prayers of the two rek´ahs</i><a name="FNanchor_217" id="FNanchor_217"></a><a href="#Footnote_217" class="fnanchor">217</a> +[which are ordained to be performed after the ceremony] +<i>of the circuiting</i> [of the Kaạbeh].—And We commanded +Abraham and Ishmael, [saying], Purify my House (<i>rid it of +the idols</i>) for those who shall compass [it], and those who +shall abide <i>there</i>, and those who shall bow down and prostrate +themselves.—And when Abraham said, O my Lord, +make this <i>place</i> a secure territory (<i>and God hath answered +his prayer, and made it a sacred place, wherein the blood of +man is not shed, nor is any one oppressed in it, nor is its +game hunted</i> [or shot], <i>nor are its plants cut or pulled up</i>), +and supply its inhabitants with fruits <i>which hath been +done by the transporting of Eṭ-Ṭáïf from Syria thither, when +it</i> [that is, the territory of Mekkeh] <i>was desert, without sown +land or water</i>,<a name="FNanchor_218" id="FNanchor_218"></a><a href="#Footnote_218" class="fnanchor">218</a> such of them as shall believe in God and +<span class='pagenum'><a name="Page_75" id="Page_75">[Pg 75]</a></span> +the last day.—<i>He mentioned them peculiarly in the prayer +agreeably with the saying of God, My covenant doth not +apply to the offenders.</i>—<i>God</i> replied, And <i>I will supply</i> him +who disbelieveth: I will make him to enjoy <i>a supply of +food in this world</i>, a little <i>while</i>: then I will force him, <i>in +the world to come</i>, to the punishment of the fire; and evil +shall be the transit.</p> + +<p class="name">(ii. 118-120.)</p> + +<p>And <i>remember</i> when Abraham was raising the foundations +of the House<a name="FNanchor_219" id="FNanchor_219"></a><a href="#Footnote_219" class="fnanchor">219</a> (<i>that is, building it</i>), together with +Ishmael, <i>and they said</i>, O our Lord, accept of us <i>our building</i>; +for Thou art the Hearer <i>of what is said</i>, the Knower +<i>of what is done</i>. O our Lord, also make us resigned<a name="FNanchor_220" id="FNanchor_220"></a><a href="#Footnote_220" class="fnanchor">220</a> unto +Thee, and <i>make</i> from among our offspring a people resigned +unto Thee, and show us our rites (<i>the ordinances of our +worship, or our pilgrimage</i>), and be propitious towards +us; for Thou art the Very Propitious, the Merciful. +(<i>They begged Him to be propitious to them, notwithstanding +their honesty, from a motive of humility, and by +way of instruction to their offspring.</i>) O our Lord, also send +unto them (<i>that is, the people of the House</i>) an apostle from +among them (<i>and God hath answered their prayer by sending +Moḥammad</i>), who shall recite unto them Thy signs (the +Ḳur-án), and shall teach them the book (<i>the Ḳur-án</i>), and +the knowledge <i>that it containeth</i>, and shall purify them +<i>from polytheism</i>; for Thou art the Mighty, the Wise.—And +who will be averse from the religion of Abraham but +he who maketh his soul foolish, <i>who is ignorant that it is +God’s creation, and that the worship of Him is incumbent on +it; or who lightly esteemeth it and applieth it to vile purposes</i>; +when We have chosen him in this world <i>as an +apostle and a friend</i>, and he shall be in the world to come +one of the righteous <i>for whom are high ranks?—And</i> +<span class='pagenum'><a name="Page_76" id="Page_76">[Pg 76]</a></span> +<i>remember</i> when his lord said unto him, Resign thyself:—he +replied, I resign myself unto the Lord of the worlds.—And +Abraham commanded his children to follow it (<i>namely, +the religion</i>); and Jacob,<i> his children; saying</i>, O my +children, verily God hath chosen for you the religion <i>of +El-Islám</i>;<a name="FNanchor_221" id="FNanchor_221"></a><a href="#Footnote_221" class="fnanchor">221</a> therefore die not without your being Muslims.—<i>It +was a prohibition from abandoning El-Islám and a +command to persevere therein unto death.</i></p> + +<p class="name">(ii. 121-126.)</p> + +<p><i>When the Jews said, Abraham was a Jew, and we are of +his religion,—and the Christians said the like</i>, [the following] +<i>was revealed</i>:—O people of the Scripture, wherefore +do ye argue respecting Abraham, <i>asserting that he was of +your religion</i>, when the Pentateuch and the Gospel were +not sent down but after him <i>a long time</i>? Do ye not then +understand the <i>falsity of your saying</i>? So ye, O people, +have argued respecting that of which ye have knowledge, +<i>concerning Moses and Jesus, and have asserted that ye are of +their religion</i>: then wherefore do ye argue respecting that +of which ye have no knowledge, <i>concerning Abraham</i>? +But God knoweth <i>his case</i>, and ye know <i>it</i> not. Abraham +was not a Jew nor a Christian: but he was orthodox, a +Muslim [or one resigned], <i>a unitarian</i>, and he was not of +the polytheists.</p> + +<p class="name">(iii. 58-60.)</p> +<hr /> +<p><span class='pagenum'><a name="Page_77" id="Page_77">[Pg 77]</a></span></p> + +<h3><i>JACOB, JOSEPH AND HIS BRETHREN.</i></h3> + +<p><i>Remember</i>, when Joseph [Yoosuf] said unto his father, +O my father, verily I saw <i>in sleep</i> eleven stars and the +sun and the moon: I saw them making obeisance unto me. +He replied, O my child, relate not thy vision to thy +brethren, lest they contrive a plot against thee, <i>knowing +its interpretation to be that they are the stars and that the +sun is thy mother and the moon thy father</i>; for the devil is +unto man a manifest enemy. And thus, <i>as thou sawest</i>, thy +Lord will choose thee, and teach thee the interpretation of +events, <i>or dreams</i>, and will accomplish his favour upon +thee <i>by the gift of prophecy</i>, and upon the family of Jacob, +as He accomplished it upon thy fathers before, Abraham +and Isaac; for thy Lord is knowing [and] wise.—Verily in +<i>the history of</i> Joseph and his brethren are signs to the +inquirers.—When they (<i>the brethren of Joseph</i>) said, <i>one to +another</i>, Verily Joseph and his brother <i>Benjamin</i> are dearer +unto our father than we, and we are a number of men; +verily our father is in a manifest error; slay ye Joseph, or +drive him away into a <i>distant</i> land; so the face of your +father shall be directed alone unto you, <i>regarding no other</i>, +and ye shall be after it a just people:—a speaker among +them, <i>namely, Judah</i>, said, Slay not Joseph, but throw +him to the bottom of the well; then some of the travellers +may light upon him, if ye do <i>this</i>. <i>And they were satisfied +therewith</i>. They said, O our father, wherefore dost thou +not intrust us with Joseph, when verily we are faithful +unto him? Send him with us tomorrow <i>into the plain</i>, +that he may divert himself and sport; and we will surely +take care of him.—He replied, Verily your taking him +<span class='pagenum'><a name="Page_78" id="Page_78">[Pg 78]</a></span> +away will grieve me, and I fear lest the wolf devour him +while ye are heedless of him. They said, Surely if the +wolf devour him, when we are a number of men, we shall +in that case be indeed weak. <i>So he sent him with them.</i> +And when they went away with him, and agreed to put +him at the bottom of the well, <i>they did so</i>.<a name="FNanchor_222" id="FNanchor_222"></a><a href="#Footnote_222" class="fnanchor">222</a> <i>They pulled +off his shirt, after they had beaten him and had treated him +with contempt and had desired to slay him; and they let +him down; and when he had arrived half-way down the well +they let him fall, that he might die; and he fell into the water. +He then betook himself to a mass of rock; and they called to +him; so he answered them, imagining that they would have +mercy upon him. They however desired to crush him with a +piece of rock; but Judah prevented them.</i> And We said +unto him by revelation, <i>while he was in the well (and he +was seventeen years of age, or less), to quiet his heart</i>, Thou +shalt assuredly declare unto them this their action, and +they shall not know <i>thee at the time</i>.<a name="FNanchor_223" id="FNanchor_223"></a><a href="#Footnote_223" class="fnanchor">223</a> And they came +to their father at nightfall weeping. They said, O our +father, we went to run races,<a name="FNanchor_224" id="FNanchor_224"></a><a href="#Footnote_224" class="fnanchor">224</a> and left Joseph with our +clothes, and the wolf devoured him; and thou wilt not +<span class='pagenum'><a name="Page_79" id="Page_79">[Pg 79]</a></span> +believe us, though we speak truth. And they brought +false blood upon his shirt. <i>Jacob</i> said <i>unto them</i>, Nay, your +minds have made a thing seem pleasant unto you, <i>and ye +have done it</i>;<a name="FNanchor_225" id="FNanchor_225"></a><a href="#Footnote_225" class="fnanchor">225</a> but patience is seemly, and God’s assistance +is implored with respect to that which ye relate.</p> + +<p>And travellers came <i>on their way from Midian (Medyen) +to Egypt, and alighted near the well</i>;<a name="FNanchor_226" id="FNanchor_226"></a><a href="#Footnote_226" class="fnanchor">226</a> and they sent their +drawer of water,<a name="FNanchor_227" id="FNanchor_227"></a><a href="#Footnote_227" class="fnanchor">227</a> and he let down his bucket <i>into the well: +so Joseph caught hold upon it, and the man drew him forth; +and when he saw him</i>, he said, O good news! This is a +young man!—<i>And his brethren thereupon knew his case; +wherefore they came unto him</i>, and they<a name="FNanchor_228" id="FNanchor_228"></a><a href="#Footnote_228" class="fnanchor">228</a> concealed his case, +<i>making him</i> as a piece of merchandise; <i>for they said, He is +our slave who hath absconded. And Joseph was silent, fearing +lest they should slay him.</i> And God knew that which +they did. And they sold him for a mean price, [for] some +dirhems counted down, <i>twenty, or two-and-twenty</i>; and +they were indifferent to him. <i>The travellers then brought +him to Egypt, and he who had bought him sold him for twenty +deenárs and a pair of shoes and two garments.</i> And the +Egyptian who bought him, <i>namely, Ḳiṭfeer</i>,<a name="FNanchor_229" id="FNanchor_229"></a><a href="#Footnote_229" class="fnanchor">229</a> said unto his +wife <i>Zeleekha</i>, Treat him hospitably; peradventure he may +<span class='pagenum'><a name="Page_80" id="Page_80">[Pg 80]</a></span> +be advantageous to us, or we may adopt him as a son. +<i>For he was childless.</i> And thus We prepared an establishment +for Joseph in the land <i>of Egypt</i>, to teach him the +interpretation of events, <i>or dreams</i>; for God is well able +to effect His purpose; but the greater number of men, +<i>namely, the unbelievers</i>, know not <i>this</i>. And when he had +attained his age of strength (<i>thirty years, or three-and-thirty</i>), +We bestowed on him wisdom and knowledge <i>in +matters of religion, before he was sent as a prophet</i>; for thus +do We recompense the well-doers. (xii. 4-22.—<i>Then follows +an account of his temptation by his mistress, Zeleekha.</i>) +</p> + +<p>Then it seemed good unto them,<a name="FNanchor_230" id="FNanchor_230"></a><a href="#Footnote_230" class="fnanchor">230</a> after they had seen +the signs of <i>his innocence, to imprison him</i>. They will +assuredly imprison him for a time, <i>until the talk of the people +respecting him cease</i>. <i>So they imprisoned him.</i> And there +entered with him into the prison two young men, <i>servants +of the king, one of whom was his cup-bearer and the other +was his victualler</i>. <i>And they found that he interpreted +dreams; wherefore</i> one of them, <i>namely, the cup-bearer</i>, said, +I dreamed that I was pressing grapes: and the other said, +I dreamed that I was carrying upon my head some bread, +whereof the birds did eat: acquaint us with the interpretation +thereof; for we see thee to be [one] of the beneficent.—He +replied, There shall not come unto you any food +wherewith ye shall be fed <i>in a dream</i>, but I will acquaint +you with the interpretation thereof <i>when ye are awake</i>, +before <i>the interpretation of</i> it come unto you. This is <i>a part</i> +of that which my Lord hath taught me. Verily I have +abandoned the religion of a people who believe not in God +and who disbelieve in the world to come; and I follow +the religion of my fathers, Abraham and Isaac and Jacob. +It is not <i>fit</i> for us to associate anything with God. This +<span class='pagenum'><a name="Page_81" id="Page_81">[Pg 81]</a></span> +<i>knowledge of the unity</i> [hath been given us] of the bounty +of God towards us and towards mankind; but the greater +number of men are not thankful. O ye two companions +(<i>or inmates</i>) of the prison, are sundry lords better, or is +God, the One, the Almighty? Ye worship not, beside +Him, [aught] save names which ye and your fathers have +given <i>to idols</i>, concerning which God hath not sent down +any convincing proof. Judgment belongeth not [unto any] +save unto God <i>alone</i>. He hath commanded that ye worship +not [any] but Him. This is the right religion; but +the greater number of men know not. O ye two companions +of the prison, as to one of you, <i>namely, the cup-bearer</i>, +he will serve wine unto his lord <i>as formerly</i>; and +as to the other, he will be crucified, and the birds will eat +from off his head.—<i>Upon this they said, We dreamed not +aught.</i> <i>He replied</i>, The thing is decreed concerning which +ye [did] ask a determination, <i>whether ye have spoken truth +or have lied</i>. And he said unto him whom he judged to be +the person who should escape of them two, <i>namely the cup-bearer</i>, +Mention me unto thy Lord, <i>and say unto him, In +the prison is a young man imprisoned unjustly.—And he went +forth.</i> But the devil caused him to forget to mention +<i>Joseph</i> unto his lord:<a name="FNanchor_231" id="FNanchor_231"></a><a href="#Footnote_231" class="fnanchor">231</a> so he remained in the prison some +years: <i>it is said, seven; and it is said, twelve.</i></p> + +<p>And the king of <i>Egypt,<a name="FNanchor_232" id="FNanchor_232"></a><a href="#Footnote_232" class="fnanchor">232</a> Er-Reiyán the son of El-Weleed</i> +said, Verily I saw [in a dream] seven fat kine which seven +lean <i>kine</i> devoured, and seven green ears of corn and <i>seven</i> +other <i>ears</i> dried up. O ye nobles, explain unto me my +<span class='pagenum'><a name="Page_82" id="Page_82">[Pg 82]</a></span> +dream, if ye interpret a dream.—They replied, <i>These are</i> +confused dreams, and we know not the interpretation of +dreams. And he who had escaped, of the two <i>young men, +namely the cup-bearer</i>, said (for he remembered after a +time <i>the condition of Joseph</i>), I will acquaint you with the +interpretation thereof; wherefore send me. <i>So they sent +him; and he came unto Joseph, and said</i>, O Joseph, O thou +of great veracity, give us an explanation respecting seven +fat kine which seven lean [kine] devoured, and seven green +ears of corn and other [seven] dried up, that I may return +unto the men (<i>the king and his companions</i>), that they +may know <i>the interpretation thereof</i>. He replied, Ye shall +sow seven years as usual: (<i>this is the interpretation of the +seven fat kine</i>:) and what ye reap do ye leave in its ear, +<i>lest it spoil</i>; except a little, whereof ye shall eat. Then +there shall come, after that, seven grievous [years]: (<i>this is +the interpretation of the seven lean kine</i>:) they shall consume +what ye shall have provided for them, <i>of the grain +sown in the seven years of plenty</i>, except a little which ye +shall have kept. Then there shall come, after that, a year +wherein men shall be aided <i>with rain</i>, and wherein they +shall press <i>grapes and other fruits</i>.—And the king said, +<i>when the messenger came unto him and acquainted him with +the interpretation of the dream</i>, Bring unto me him <i>who +hath interpreted it</i>.</p> + +<p class="name">(xii. 35-50.)</p> + +<p>And when he had spoken unto him,<a name="FNanchor_233" id="FNanchor_233"></a><a href="#Footnote_233" class="fnanchor">233</a> he said <i>unto him</i>, +Thou art this day firmly established with us, and intrusted +<i>with our affairs</i>. <i>What then seest thou fit for us to do?—He +answered, Collect provision, and sow abundant seed in</i> +<span class='pagenum'><a name="Page_83" id="Page_83">[Pg 83]</a></span> +<i>these plentiful years, and store up the grain in its ear: then +the people will come unto thee that they may obtain provision +from thee.</i> <i>The king said, And who will act for me in this +affair?</i> <i>Joseph</i> said, Set me over the granaries of the +land; for I am careful [and] knowing.—Thus did We +prepare an establishment for Joseph in the land, that he +might take for himself a dwelling therein wherever he +pleased.—<i>And it is related that the king crowned him, and +put a ring on his finger, and instated him in the place of +Ḳiṭfeer, whom he dismissed from his office; after which, +Ḳiṭfeer died, and thereupon the king married him to his +wife Zeleekha, and she bore him two sons.</i><a name="FNanchor_234" id="FNanchor_234"></a><a href="#Footnote_234" class="fnanchor">234</a> We bestow Our +mercy on whom We please, and We cause not the reward +of the well-doers to perish: and certainly the reward of +the world to come is better for those who have believed +and have feared.</p> + +<p><i>And the years of scarcity began, and afflicted the land +of Canaan and Syria</i>, and the brethren of Joseph came, +<i>except Benjamin, to procure provision, having heard that the +governor of Egypt gave food for its price</i>.<a name="FNanchor_235" id="FNanchor_235"></a><a href="#Footnote_235" class="fnanchor">235</a> And they went +in unto him, and he knew them; but they knew him not; +<span class='pagenum'><a name="Page_84" id="Page_84">[Pg 84]</a></span> +<i>and they spake unto him in the Hebrew language; whereupon +he said, as one who distrusted them, What hath brought +you to my country? So they answered, For corn. But he +said, Perhaps ye are spies. They replied, God preserve us</i> +[<i>from being spies</i>]! <i>He said, Then whence are ye? They +answered, From the land of Canaan, and our father is Jacob, +the prophet of God. He said, And hath he sons beside you? +They answered, Yea: we were twelve; but the youngest of +us went away, and perished in the desert, and he was the +dearest of us unto him; and his uterine brother remained, +and he retained him that he might console himself thereby for +the loss of the other.</i><a name="FNanchor_236" id="FNanchor_236"></a><a href="#Footnote_236" class="fnanchor">236</a> <i>And Joseph gave orders to lodge +them, and to treat them generously.</i> And when he had +furnished them with their provision, <i>and given them their +full measure</i>, he said, Bring me your brother from your +father, <i>namely, Benjamin, that I may know your veracity +in that ye have said</i>. Do ye not see that I give full measure, +and that I am the most hospitable of the receivers of guests? +But if ye bring him not, there shall be no measuring +<i>of corn</i> for you from me, nor shall ye approach me.—They +replied, We will solicit his father for him, and we +will surely perform <i>that</i>. And he said unto his young +men, Put their money,<a name="FNanchor_237" id="FNanchor_237"></a><a href="#Footnote_237" class="fnanchor">237</a> <i>which they brought as the price of +the corn</i>, in their sacks, that they may know it when they +have returned to their family: peradventure they will +return <i>to us; for they will not deem it lawful to keep it</i>.—And +when they returned to their father, they said, O our +<span class='pagenum'><a name="Page_85" id="Page_85">[Pg 85]</a></span> +father, the measuring [of corn] is denied us <i>if thou send +not our brother unto him</i>; therefore send with us our +brother, that we may obtain measure; and we will surely +take care of him. He said, Shall I intrust you with him +otherwise than as I intrusted you with his brother +<i>Joseph</i> before? But God is the best guardian, and He is +the most merciful of those who show mercy.—And when +they opened their goods, they found their money had +been returned unto them. They said, O our father, what +desire we <i>of the, generosity of the king greater than this?</i> +This our money hath been returned unto us; and we +will provide corn for our family, and will take care of +our brother, and shall receive a camel-load more, <i>for +our brother</i>. This is a quantity easy <i>unto the king, +by reason of his munificence</i>.—He said, I will by no +means send him with you until ye give me a solemn +promise by God that ye will assuredly bring him back +unto me unless <i>an inevitable and insuperable impediment</i> +encompass you. <i>And they complied with this his desire.</i> +And when they had given him their solemn promise, he +said, God is witness of what we say. <i>And he sent him with +them</i>; and he said, O my sons, enter not <i>the city of Miṣr</i> by +one gate; but enter by different gates; <i>lest the</i> [evil] <i>eye +fall upon you</i>.<a name="FNanchor_238" id="FNanchor_238"></a><a href="#Footnote_238" class="fnanchor">238</a> But I shall not avert from you, <i>by my +saying this</i>, anything <i>decreed to befall you</i> from God: <i>I +only say this from a feeling of compassion.</i> Judgment +belongeth not [unto any] save unto God <i>alone</i>. On Him +do I rely, and on Him let those rely who rely.</p> + +<p>And when they entered as their father had commanded +them, <i>separately</i>, it did not avert from them anything +<i>decreed to befall them</i> from God, but [only satisfied] a desire +in the soul of Jacob, which he accomplished; <i>that is, the</i> +<span class='pagenum'><a name="Page_86" id="Page_86">[Pg 86]</a></span> +<i>desire of averting the</i> [evil] <i>eye, arising from a feeling of +compassion:</i> and he was endowed with knowledge, because +We had taught him: but the greater number of men, +<i>namely the unbelievers</i>, know not <i>God’s inspiration of His +saints</i>. And when they went in unto Joseph, he received +unto him (<i>or pressed unto him</i>) his brother. He said, +Verily I am thy brother;<a name="FNanchor_239" id="FNanchor_239"></a><a href="#Footnote_239" class="fnanchor">239</a> therefore be not sorrowful for +that which they did <i>from envy to us</i>. <i>And he commanded +him that he should not inform them, and agree with him +that he should employ a stratagem to retain him with him.</i> +And when he had furnished them with their provision, he +put the cup, <i>which was a measure made of gold set with +jewels</i>,<a name="FNanchor_240" id="FNanchor_240"></a><a href="#Footnote_240" class="fnanchor">240</a> in the sack of his brother <i>Benjamin</i>. Then a crier +cried, <i>after they had gone forth from the chamber of Joseph</i>, +O company of travellers, ye are surely thieves. They +said (and turned unto them), What is it that ye miss? +They answered, We miss the king’s measure; and to him +who shall bring it [shall be given] a camel-load <i>of corn</i>, +and I am surety for it, <i>namely the load</i>. They replied, By +God! ye well know that we have not come to act +corruptly in the land, and we have not been thieves. +<i>The crier and his companions said</i>, Then what shall be the +recompense of him <i>who hath stolen it</i>, if ye be liars <i>in your +saying, We have not been thieves,—and it be found among +you?</i> They answered, His recompense [shall be that] he +in whose sack it shall be found <i>shall be made a slave:</i> he, +<i>the thief</i>, shall be compensation for it; <i>namely, for the</i> +<span class='pagenum'><a name="Page_87" id="Page_87">[Pg 87]</a></span> +<i>thing stolen. Such was the usage of the family of Jacob.</i> +Thus do We recompense the offenders <i>who are guilty of +theft.—So they turned towards Joseph, that he might search +their sacks.</i> And he began with their sacks, <i>and searched +them</i> before the sack of his brother [Benjamin], <i>lest he +should be suspected</i>. Then he took it forth (<i>namely, the +measure</i>) from the sack of his brother. Thus, <i>saith God</i>, +did We contrive a stratagem for Joseph. It was not [lawful] +for him to take his brother <i>as a slave for theft</i> by the +law of the king of <i>Egypt</i> (<i>for his recompense by his law +was beating, and a fine of twice the value of the thing stolen; +not the being made a slave</i>), unless God had pleased, <i>by +inspiring him to inquire of his brethren and inspiring them +to reply according to their usage</i>. We exalt unto degrees +[of knowledge and honour] whom We please, <i>as Joseph</i>; +and [there is who is] knowing above every one [else] +endowed with knowledge.—They said, If he steal, a +brother of his hath stolen before; <i>namely, Joseph;<a name="FNanchor_241" id="FNanchor_241"></a><a href="#Footnote_241" class="fnanchor">241</a> for he +stole an idol of gold belonging to the father of his mother, +and broke it, that he might not worship it.</i> And Joseph +concealed it in his mind, and did not discover it to them. +He said <i>within himself</i>, Ye are in a worse condition <i>than +Joseph and his brother, by reason of your having stolen your +brother from your father and your having treated him +unjustly</i>; and God well knoweth what ye state <i>concerning +him</i>.—They said, O prince, verily he hath a father, a very +old man, <i>who loveth him more than us, and consoleth himself +<span class='pagenum'><a name="Page_88" id="Page_88">[Pg 88]</a></span> +by him for the loss of his son who hath perished, and +the separation of him grieveth him</i>; therefore take one of +us <i>as a slave</i> in his stead; for we see thee [to be one] of +the beneficent. He replied, God preserve us from taking +[any] save him in whose possession we found our property; +for then (<i>if we took another</i>), we [should be] +unjust.</p> + +<p>And when they despaired of [obtaining] him, they +retired to confer privately together. The chief of them +<i>in age</i> (<i>namely, Reuben, or in judgment, namely, Judah</i>), +said, Do ye not know that your father hath obtained of +you a solemn promise in the name of God, <i>with respect of +your brother</i>, and how ye formerly failed of your duty +with respect to Joseph? Therefore I will by no means +depart from the land <i>of Egypt</i> until my father give me +permission <i>to return to him</i>, or God decide for me <i>by the +delivery of my brother</i>; and He is the best, <i>the most just</i>, +of those who decide. Return ye to your father, and say, +O our father, verily thy son hath committed theft, and +we bore not testimony <i>against him</i> save according to that +which we knew <i>of a certainty, by our seeing the cup in his +sack</i>; and we were not acquainted with what was unseen +<i>by us when we gave the solemn promise: had we known +that he would commit theft, we had not taken him. And +send thou</i>, and ask <i>the people of</i> the city in which we have +been (<i>namely, Miṣr</i>)<a name="FNanchor_242" id="FNanchor_242"></a><a href="#Footnote_242" class="fnanchor">242</a> and the company of travellers with +whom we have arrived (<i>who were a people of Canaan</i>): +and we are surely speakers of truth.—<i>So they returned to +him, and said unto him those words</i>. He replied, Nay, +your minds have made a thing seem pleasant unto you, +<i>and ye have done it</i> (<i>he suspected them, on account of their +former conduct in the case of Joseph</i>); but patience is +seemly: peradventure God will bring them back (<i>namely, +Joseph and his brother</i>) unto me, together; for He is +the Knowing <i>with respect to my case</i>, the Wise <i>in His</i> +<span class='pagenum'><a name="Page_89" id="Page_89">[Pg 89]</a></span> +<i>acts</i>. And he turned from them, and said, O! my sorrow +for Joseph! And his eyes became white in consequence +of mourning, and he was oppressed with silent grief. +They said, By God, thou wilt not cease to think upon +Joseph until thou be at the point of death, or be of [the +number of] the dead. He replied, I only complain of my +great and unconcealable grief and my sorrow unto God; +<i>not unto any beside Him; for He it is unto whom complaint +is made with advantage</i>; and I know [by revelation] from +God what ye know not; <i>namely, that the dream of Joseph +was true, and that he is living</i>. <i>Then he said</i>, O my sons, +go and seek news of Joseph and his brother; and despair +not of the mercy of God; for none despaireth of the +mercy of God except the unbelieving people.</p> + +<p><i>So they departed towards Egypt, unto Joseph</i>; and when +they went in unto him, they said, O Prince, distress (<i>that +is, hunger</i>) hath affected us and our family, and we have +come with paltry money (<i>it was base money, or some other +sort</i>): yet give us full measure, and be charitable to us, <i>by +excusing the badness of our money</i>; for God recompenseth +those who act charitably. <i>And he had pity upon them, +and compassion affected him, and he lifted up the curtain +that was between him and them: then</i> he said <i>unto them in +reproach</i>, Do ye know what ye did unto Joseph, <i>in beating +and selling and other actions</i>, and his brother, <i>by your +injurious conduct to him after the separation of his brother</i>, +when ye were ignorant <i>of what would be the result of the +case of Joseph?</i><a name="FNanchor_243" id="FNanchor_243"></a><a href="#Footnote_243" class="fnanchor">243</a> They replied, <i>after they had recognised +him (desiring confirmation)</i>, Art thou indeed Joseph? He +answered, I am Joseph, and this is my brother. God hath +<span class='pagenum'><a name="Page_90" id="Page_90">[Pg 90]</a></span> +been gracious unto us, <i>by bringing us together</i>; for whosoever +feareth <i>God</i> and is patient [will be rewarded]: God +will not suffer the reward of the well-doers to perish. +They replied, By God, verily God hath preferred thee +above us, and we have been indeed sinners. He said, +[There shall be] no reproach [cast] on you this day: God +forgive you; for He is the most merciful of those that +show mercy. <i>And he asked them respecting his father: so +they answered, His eyes are gone.</i> <i>And he said</i>, Go ye with +this my shirt (<i>it was the shirt of Abraham, which he wore +when he was cast into the fire: it was on his</i> [that is, +Joseph’s] <i>neck</i> [appended as an amulet] <i>in the well; and +it was from paradise: Gabriel commanded him to send it, +and said, In it is its odour</i> [that is, the odour of paradise], +<i>and it shall not be cast upon any one afflicted</i> [with a +disease] <i>but he shall be restored to health</i>), and cast it [said +Joseph] upon the face of my father: he shall recover his +sight; and bring unto me all your family.—And when +the company of travellers had gone forth <i>from El-´Areesh<a name="FNanchor_244" id="FNanchor_244"></a><a href="#Footnote_244" class="fnanchor">244</a> of +Egypt</i>, their father said, <i>unto those who were present of his +offspring</i>, Verily I perceive the smell of Joseph (<i>for the +zephyr had conveyed it to him, by permission of Him whose +name be exalted, from the distance of three days’ journey, or +eight, or more</i>): were it not that ye think I dote, <i>ye would +believe me.</i> They replied, By God, thou art surely in +thine old error. And when the messenger of good tidings +(<i>namely, Judah</i>) came <i>with the shirt</i> (<i>and he had borne the +bloody shirt; wherefore he desired to rejoice him, as he +had grieved him</i>), he cast it upon his face, and he recovered +his sight. [Thereupon Jacob] said, Did I not say unto +you, I know, from God, what ye know not? They said, +O our father, ask pardon of our crimes for us; for we have +been sinners. He replied, I will ask pardon for you of +my Lord; for He is the Very forgiving, the Merciful.—<i>He +delayed doing so until the first appearance of the dawn</i>, +<span class='pagenum'><a name="Page_91" id="Page_91">[Pg 91]</a></span> +<i>that the prayer might be more likely to be answered; or, as +some say, until the night of</i> [that is, preceding] <i>Friday</i>.</p> + +<p><i>They then repaired to Egypt, and Joseph and the great +men came forth to meet them</i>; and when they went in unto +Joseph, <i>in his pavilion or tent</i>, he received unto him (<i>or +pressed unto him</i>) his parents (<i>his father and his mother +and his maternal aunt</i>), and said unto <i>them</i>, Enter ye Miṣr, +if God please, in safety.<a name="FNanchor_245" id="FNanchor_245"></a><a href="#Footnote_245" class="fnanchor">245</a> <i>So they entered; and Joseph +seated himself upon his couch</i>, and he caused his parents to +ascend upon the seat of state, and they (<i>that is, his parents +and his brethren</i>) fell down, bowing themselves unto him<a name="FNanchor_246" id="FNanchor_246"></a><a href="#Footnote_246" class="fnanchor">246</a> +(<i>bending, but not putting the forehead</i>) [upon the ground]: +<i>such being their mode of obeisance in that time</i>. And he +said, O my father, this is the interpretation of my dream +of former times: my Lord hath made it true; and He hath +shown favour unto me, since He took me forth from the +prison (<i>he said not, from the well,—from a motive of generosity, +that his brethren might not be abashed</i>), and hath +brought you from the desert, after that the devil had +excited discord between me and my brethren; for my +Lord is gracious unto whom He pleaseth; for He is the +Knowing, the Wise.—<i>And his father resided with him four +and twenty years, or seventeen; and the period of his separation +was eighteen, or forty, or eighty years. And death +came unto him; and thereupon he charged Joseph that he +should carry him and bury him by his fathers. So he went +himself and buried him. Then he returned to Egypt and +remained after him three and twenty years; and when his +case was ended, and he knew that he should not last</i> [upon +earth], <i>and his soul desired the lasting possession, he said</i>, O +<span class='pagenum'><a name="Page_92" id="Page_92">[Pg 92]</a></span> +my Lord, Thou hast given me dominion, and taught me +the interpretation of events (<i>or dreams</i>): Creator of the +heavens and the earth, Thou art my guardian in this +world and in the world to come. Make me to die a +Muslim, and join me with the righteous <i>among my forefathers. +And he lived after that a week, or more, and died +a hundred and twenty years old. And the Egyptians disputed +concerning his burial: so they put him in a chest of +marble, and buried him in the upper part of the Nile, that +the blessing</i> [resulting from him] <i>might be general to the +tracts on each side of it.<a name="FNanchor_247" id="FNanchor_247"></a><a href="#Footnote_247" class="fnanchor">247</a> Extolled be the perfection of Him +to whose dominion there is no end!</i></p> + +<p class="name">(xii. 54-102).</p> +<hr /> +<p><span class='pagenum'><a name="Page_93" id="Page_93">[Pg 93]</a></span></p> + +<h3><i>JOB.</i></h3> + +<p>And remember Our servant Job [Eiyoob<a name="FNanchor_248" id="FNanchor_248"></a><a href="#Footnote_248" class="fnanchor">248</a>] when he +called unto his Lord, Verily the devil hath afflicted me +with calamity and pain. (<i>The affliction is attributed to the +devil, though all was from God.</i>) <i>And it was said unto +him</i>, Strike <i>the earth</i> with thy foot. <i>And he did so; +whereupon a fountain of water sprang forth.<a name="FNanchor_249" id="FNanchor_249"></a><a href="#Footnote_249" class="fnanchor">249</a> And it was +said</i>, This <i>is</i> cool <i>water for thee</i> to wash with, and to drink. +<i>So he washed himself and drank; and every disease that he +had, external and internal, quitted him.</i> And We gave +unto him his family, and as many more with them (<i>that is, +God raised to life for him those of his children who had +died, and blest him with as many more</i>),<a name="FNanchor_250" id="FNanchor_250"></a><a href="#Footnote_250" class="fnanchor">250</a> in Our mercy and as +an admonition unto those who are endowed with faculties +<span class='pagenum'><a name="Page_94" id="Page_94">[Pg 94]</a></span> +of understanding. [And We said unto him,] Take in thy +hand a handful <i>of dry grass, or of twigs</i>,<a name="FNanchor_251" id="FNanchor_251"></a><a href="#Footnote_251" class="fnanchor">251</a> and strike with +it <i>thy wife</i> (<i>for he had sworn that he would inflict upon her +a hundred blows, because she had staid away from him too +long one day</i><a name="FNanchor_252" id="FNanchor_252"></a><a href="#Footnote_252" class="fnanchor">252</a>) and break not thine oath <i>by abstaining from +striking her.</i>—<i>So he took a hundred stalks of schoemanthus, +or some other plant, and gave her one blow with them.</i> +Verily We found him a patient person. How excellent +a servant <i>was he</i>! For he was one who earnestly turned +himself unto God.</p> + +<p class="name">(xxxviii. 40-44.)</p> +<hr /> +<p><span class='pagenum'><a name="Page_95" id="Page_95">[Pg 95]</a></span></p> + +<h3><i>SHO´EYB.</i></h3> + +<p>And <i>we sent</i> unto Midian [Medyen] their brother +Sho´eyb.<a name="FNanchor_253" id="FNanchor_253"></a><a href="#Footnote_253" class="fnanchor">253</a> He said, O my people, worship God; <i>assert +His unity</i>. Ye have no other deity but Him. And give +not short measure and weight. Verily I see you [to be] +in a state of prosperity <i>that placeth you above the need of +doing so</i>; and verily I fear for you, <i>if ye believe not</i>, the +punishment of a day that will encompass <i>you with destruction</i>. +And, O my people, give full measure and weight +with equity; and diminish not unto men <i>aught</i> of their +things nor commit injustice in the earth, acting corruptly, +<i>by murder or other offences</i>. The residue of God (<i>His supply +that remaineth to you after the completion of the measure</i>) +will be better for you <i>than diminution</i>, if ye be believers. +And I am not a guardian over you, <i>to recompense you for +your actions: I have only been sent as an admonisher</i>.—They +replied, <i>in mockery</i>, O Sho´eyb, do thy prayers command +thee that we are to leave what our fathers worshipped, +or <i>cease</i> to do with our riches what we please? +Verily thou art the mild, the right director. <i>This they +said in mockery.</i>—He said, O my people, tell me, if I act +according to an evident proof from my Lord, and He hath +supplied me with a good <i>lawful</i> provision, shall I mix it +up with what is forbidden, and shall I not desire to +<span class='pagenum'><a name="Page_96" id="Page_96">[Pg 96]</a></span> +oppose you, <i>and shall I betake myself</i> to that which I forbid +you? I desire not [aught] but <i>your</i> reformation, as +far as I am able [to effect it], and my help is not [in any] +but in God: on Him do I rely, and unto Him do I turn +me. And, O my people, let not the opposition of me procure +for you the befalling you of the like of that which +befell the people of Noah or the people of Hood or the +people of Ṣáliḥ. And <i>the abodes of the</i> people of Lot [are] +not distant from you: (<i>or the time of their destruction was +not long ago:</i>) <i>therefore be admonished</i>. And ask ye forgiveness +of your Lord, and turn unto Him with repentance; +for my Lord is merciful <i>to the believers</i>, loving <i>to them</i>. +They replied, O Sho´eyb, we understand not much of what +thou sayest, and verily we see thee to be weak<a name="FNanchor_254" id="FNanchor_254"></a><a href="#Footnote_254" class="fnanchor">254</a> among +us; and were it not for thy family, we had stoned thee; +for thou art not, in our estimation, an honourable person: +<i>thy family only are the honourable</i>. He said, O my people, +are my family more honourable in your estimation than +God, <i>and do ye abstain from slaying me for their sake, and +not preserve me for God</i>, and have ye cast Him behind you +as a thing neglected? Verily my Lord comprehendeth +that which ye do, <i>and He will recompense you</i>. And, O +my people, act ye according to your condition: verily I +will act <i>according to mine</i>. Ye shall know on whom shall +come a punishment that shall render him vile, and who is +a liar: and await ye <i>the issue of your case</i>: verily I await +with you.—And when Our degree <i>for their destruction</i> +came [to be executed], we delivered Sho´eyb and those +who believed with him, in our mercy, and the cry <i>of +Gabriel</i> assailed those who had offended, so that in the +morning they were in their abodes prostrate <i>and dead</i>, as +though they had not dwelt therein. Was not Midian +removed as Thamood had been removed?</p> + +<p class="name">(xi. 85-98.)</p> +<hr /> +<p><span class='pagenum'><a name="Page_97" id="Page_97">[Pg 97]</a></span></p> + +<h3><i>MOSES AND HIS PEOPLE.</i></h3> + +<p>We will rehearse unto thee, [O Moḥammad, somewhat] +of the history of Moses [Moosá] and Pharaoh [Fir´own +or Far´oon],<a name="FNanchor_255" id="FNanchor_255"></a><a href="#Footnote_255" class="fnanchor">255</a> with truth, for <i>the sake of</i> people who believe. +Verily Pharaoh exalted himself in the land <i>of +Egypt</i>, and divided its inhabitants into parties <i>to serve +him</i>. He rendered weak one class of them, <i>namely the +children of Israel</i>, slaughtering their male children, and +preserving alive their females, <i>because one of the diviners +said unto him, A child will be born among the children +of Israel, who will be the means of the loss of thy kingdom;</i>—for +he was [one] of the corrupt doers. And We +desired to be gracious unto those who had been deemed +weak in the land, and to make them models of religion, +and to make them the heirs <i>of the possessions of Pharaoh</i>, +and to establish them in the land <i>of Egypt, and in Syria</i>, +and to show Pharaoh and Hámán<a name="FNanchor_256" id="FNanchor_256"></a><a href="#Footnote_256" class="fnanchor">256</a> and their forces what +<span class='pagenum'><a name="Page_98" id="Page_98">[Pg 98]</a></span> +they feared from them. And We said, by revelation, unto +the mother of Moses, <i>the child above-mentioned, of whose +birth none knew save his sister</i>, Suckle him; and when thou +fearest for him cast him in the river <i>Nile</i>, and fear not <i>his +being drowned</i>, nor mourn <i>for his separation</i>; for We will +restore him unto thee, and will make him [one] of the +apostles.<a name="FNanchor_257" id="FNanchor_257"></a><a href="#Footnote_257" class="fnanchor">257</a> <i>So she suckled him three months, during which +he wept not; and then she feared for him, wherefore she put +him into an ark pitched within and furnished with a bed +for him, and she closed it and cast it in the river Nile by +night.</i> And the family (<i>or servants</i>) of Pharaoh lighted +upon him <i>in the ark on the morrow of that night</i>;<a name="FNanchor_258" id="FNanchor_258"></a><a href="#Footnote_258" class="fnanchor">258</a> <i>so they +put it before him, and it was opened, and Moses was taken +forth from it, sucking milk from his thumb:</i> [this happened] +that he might be unto them <i>eventually</i> an enemy (<i>slaying +their men</i>) and an affliction (<i>making slaves of their women</i>); +for Pharaoh and Hámán (<i>his Wezeer</i>) and their forces were +sinners; <i>wherefore they were punished by his hand</i>. And the +wife of Pharaoh said, <i>when he and his servants had proposed +to kill him</i>, He <i>is</i> delight of the eye unto me and unto +thee: do not ye kill him: peradventure he may be serviceable +unto us, or we may adopt him as a son. <i>And</i> +<span class='pagenum'><a name="Page_99" id="Page_99">[Pg 99]</a></span><i> +they complied with her desire</i>; and they knew not <i>the consequence</i>.</p> + +<p>And the heart of the mother of Moses, <i>when she knew of +his having been lighted upon</i>, became disquieted; and she +had almost made him known <i>to be her son</i>, had We not +fortified her heart with patience, that she might be [one] +of the believers <i>in Our promise</i>. And she said unto his +sister <i>Maryam</i> [or Mary], Trace him, <i>that thou mayest +know his case</i>. And she watched him from a distance, +while they knew not <i>that she was his sister and that she was +watching him</i>. And We forbade him the breasts, <i>preventing +him from taking the breast of any nurse except his mother</i>, +before <i>his restoration to her</i>: so <i>his sister</i> said, Shall I +direct you unto the people of a house who will nurse him +for you, and who will be faithful unto him? <i>And her +offer was accepted; therefore she brought his mother, and he +took her breast: so she returned with him to her house, as +God hath said</i>,—And We restored him to his mother, that +her eye might be cheerful and that she might not grieve, +and that she might know that the promise of God <i>to restore +him unto her</i> was true: but the greater number of them (<i>that +is, of mankind</i>) know not <i>this</i>. <i>And it appeared not that +this was his sister and this his mother; and he remained +with her until she had weaned him; and her hire was paid +her, for every day a deenár, which she took</i> [without +scruple] <i>because it was the wealth of a hostile person. She +then brought him unto Pharaoh, and he was brought up in +his abode, as God hath related of him in the Chapter of the +Poets,</i><a name="FNanchor_259" id="FNanchor_259"></a><a href="#Footnote_259" class="fnanchor">259</a> [where Pharaoh said unto Moses,] <i>Have we not +brought thee up among us a child, and hast thou not dwelt +among us</i> [thirty] <i>years of thy life?</i></p> + +<p>And when he had attained his age of strength (<i>thirty +years or thirty and three</i>), and had become of full age +(<i>forty years</i>), We bestowed on him wisdom and knowledge +<i>in religion, before he was sent as a prophet</i>; and thus do +<span class='pagenum'><a name="Page_100" id="Page_100">[Pg 100]</a></span> +We reward the well-doers. And he entered the city <i>of +Pharaoh, which was Munf</i> [or Memphis], <i>after he had +been absent from him a while</i>, at a time when its inhabitants +were inadvertent, <i>at the hour of the noon-sleep</i>, and +he found therein two men fighting; this [being] of his +party (<i>namely an Israelite</i>), and this of his enemies (<i>an +Egyptian</i>), <i>who was compelling the Israelite to carry firewood +to the kitchen of Pharaoh without pay</i>: and he who +was of his party begged him to aid him against him who +was of his enemies. <i>So Moses said unto the latter, Let him +go. And it is said that he replied to Moses, I have a mind +to put the burden upon thee.</i> And Moses struck him with +his fist, and killed him. <i>But he intended not to kill him; +and he buried him in the sand.</i> He said, This is of the work +of the devil, <i>who hath excited my anger</i>; for he is an +enemy <i>unto the son of Adam</i>, a manifest misleader <i>of him</i>. +He said, <i>in repentance</i>, O my Lord, verily I have acted +injuriously unto mine own soul, <i>by killing him</i>; therefore +forgive me. So He forgave him: for He is the Very +Forgiving, the Merciful.—He said, O my Lord, by the +favours with which Thou hast favoured me, <i>defend me</i>, and +I will by no means be an assistant to the sinners <i>after +this</i>.—And the next morning he was afraid in the city, +watching <i>for what might happen unto him on account of +the slain man</i>; and lo, he who had begged his assistance +the day before was crying out to him for aid <i>against +another Egyptian</i>. Moses said unto him, Verily thou art +a person manifestly in error, <i>because of that which thou +hast done yesterday and to-day</i>. But when he was about +to lay violent hands upon him who was an enemy unto +them both, (<i>namely unto Moses and him who begged his aid</i>,) +<i>the latter</i> said, <i>imagining that he would lay violent hands +upon him, because of that which he had said unto him</i>, O +Moses, dost thou desire to kill me, as thou killedst a soul +yesterday? Thou desirest not [aught] but to be an +oppressor in the land, and thou desirest not to be [one] +of the reconcilers.—<i>And the Egyptian heard that: so he</i> +<span class='pagenum'><a name="Page_101" id="Page_101">[Pg 101]</a></span> +<i>knew that the killer was Moses; wherefore he departed unto +Pharaoh and acquainted him therewith, and Pharaoh +commanded the executioners to slay Moses, and they betook +themselves to seek him.</i> But a man <i>who was a believer of +the family of Pharaoh</i><a name="FNanchor_260" id="FNanchor_260"></a><a href="#Footnote_260" class="fnanchor">260</a> came from the furthest part of the +city, running <i>by a way that was nearer than the way by +which they had come</i>: he said, O Moses, verily the chiefs +<i>of the people of Pharaoh</i> are consulting respecting thee, to +slay thee; therefore go forth <i>from the city</i>: verily I am +unto thee [one] of the admonishers. So he went forth +from it in fear, watching <i>in fear of pursuer, or for the aid +of God</i>. He said, O my Lord, deliver me from the unjust +people <i>of Pharaoh</i>!<a name="FNanchor_261" id="FNanchor_261"></a><a href="#Footnote_261" class="fnanchor">261</a></p> + +<p>And when he was journeying towards Medyen, <i>which +was the city of Sho´eyb, eight days’ journey from Miṣr (named +after Medyen the son of Abraham), and he knew not the way +unto it</i>, he said, Peradventure my Lord will direct me unto +the right way, <i>or the middle way. And God sent unto him +an angel, having in his hand a short spear; and he went +with him thither.</i><a name="FNanchor_262" id="FNanchor_262"></a><a href="#Footnote_262" class="fnanchor">262</a> And when he came unto the water +(<i>or well</i>) of Medyen, he found at it a company of men +watering <i>their animals</i>; and he found besides them two +women keeping away <i>their sheep from the water</i>. He said +<i>unto them</i> (<i>namely the two women</i>), What is the matter +with you <i>that ye water not</i>? They answered, We shall +not water until the pastors shall have driven away <i>their +animals</i>; and our father is a very old man, <i>who cannot +water the sheep</i>. And he watered for them <i>from another +well near unto them, from which he lifted a stone that none</i> +<span class='pagenum'><a name="Page_102" id="Page_102">[Pg 102]</a></span> +<i>could lift but ten persons.</i> Then he retired to the shade +<i>of an Egyptian thorn-tree on account of the violence of the +heat of the sun; and he was hungry</i>, and he said, O my +Lord, verily I am in need of the good <i>provision</i> which Thou +shalt send down unto me. <i>And the two women returned +unto their father in less time than they were accustomed to +do: so he asked them the reason thereof; and they informed +him of the person who had watered for them; whereupon he +said unto one of them, Call him unto me.</i></p> + +<p>And one of them<a name="FNanchor_263" id="FNanchor_263"></a><a href="#Footnote_263" class="fnanchor">263</a> came unto him, walking bashfully, +<i>with the sleeve of her shift over her face, by reason of her +abashment at him</i>: she said, My father calleth thee, that +he may recompense thee with the reward of thy having +watered for us. <i>And he assented to her call, disliking in +his mind the receiving of the reward: but it seemeth that she +intended the compensation if he were of such as desired it. +And she walked before him; and the wind blew her garment, +and her legs were discovered: so he said unto her, Walk +behind me and direct me in the way. And she did so, until +she came unto her father, who was Sho´eyb, on whom be peace! +and with him was</i> [prepared] <i>a supper. He said unto him, +Sit and sup. But he replied, I fear lest it be a compensation +for my having watered for them, and we are a family who +seek not a compensation for doing good. He said, Nay, it is +my custom and hath been the custom of my fathers to entertain +the guest and to give food. So he ate; and acquainted, +him with his case.</i> And when he had come unto him, and +had related to him the story <i>of his having killed the +Egyptian and their intention to kill him and his fear of +Pharaoh</i>, he replied, Fear not: thou hast escaped from +the unjust people. (<i>For Pharaoh had no dominion over +Medyen.</i>) One of them [namely of the women] said +(<i>and she was the one who had been sent</i>), O my father, hire +him <i>to tend our sheep in our stead</i>; for the best whom +<span class='pagenum'><a name="Page_103" id="Page_103">[Pg 103]</a></span> +thou canst hire is the strong, the trustworthy. <i>So he +asked her respecting him, and she acquainted him with what +hath been above related, his lifting up the stone of the well, +and his saying unto her, Walk behind me;—and moreover, +that when she had come unto him, and he knew of her presence, +he hung down his head and raised it not.</i> He <i>therefore</i> +said, Verily I desire to marry thee unto one of these +my two daughters, on the condition that thou shalt be a +hired servant to me, <i>to tend my sheep</i>, eight years; and if +thou fulfil ten <i>years</i>, it shall be of thine own will; and I +desire not to lay a difficulty upon thee <i>by imposing as a +condition the ten years</i>: thou shalt find me, if God please, +[one] of the just, <i>who are faithful to their covenants</i>. He +replied, This [be the covenant] between me and thee: +whichever of the two terms I fulfil, there shall be no +injustice against me <i>by demanding an addition thereto</i>; +and God is witness of what we say. <i>And the marriage-contract +was concluded according to this; and Sho´eyb +ordered his daughter to give unto Moses a rod wherewith to +drive away the wild beasts from his sheep: and the rods of +the prophets were in his possession; and the rod of Adam, of +the myrtle of paradise, fell into her hand; and Moses took +it, with the knowledge of Sho´eyb.</i></p> + +<p class="name">(xxviii. 21-28.)</p> + +<p>Hath the history of Moses been related to thee? when +he saw fire,<a name="FNanchor_264" id="FNanchor_264"></a><a href="#Footnote_264" class="fnanchor">264</a> <i>during his journey from Medyen, on his way +to Egypt</i>, and said unto his family, <i>or his wife</i>, Tarry ye +<i>here</i>; for I have seen fire: perhaps I may bring you a +brand from it, or find at the fire a guide <i>to direct me in the +way. For he had missed the way in consequence of the +darkness of the night.</i> And when he came unto it (<i>and it</i> +<span class='pagenum'><a name="Page_104" id="Page_104">[Pg 104]</a></span> +<i>was a bramble-bush</i>), he was called to [by a voice saying], +O Moses, verily I am thy Lord; therefore pull off thy +shoes;<a name="FNanchor_265" id="FNanchor_265"></a><a href="#Footnote_265" class="fnanchor">265</a> for thou art in the holy valley of Ṭuwa. And I +have chosen thee <i>from among thy people</i>; wherefore +hearken attentively unto that which is revealed <i>unto thee +by Me</i>. Verily I am God: there is no Deity except Me; +therefore worship Me, and perform prayer in remembrance +of Me. Verily the hour is coming: I will manifest it <i>unto +mankind, and its nearness shall appear unto them by its +signs</i>, that every soul may be recompensed <i>therein</i> for its +good and evil work: therefore let not him who believeth +not in it, and followeth his lust, hinder thee from <i>believing +in</i> it, lest thou perish. And what is that in thy right +hand, O Moses?—He answered, It is my rod, whereon I +lean and wherewith I beat down leaves for my sheep <i>that +they may eat them</i>; and I have other uses for it, <i>as the carrying +of provision and the water-skin, and the driving away of +reptiles</i>. He said, Cast it down, O Moses. So he cast it +down; and lo, it was a serpent,<a name="FNanchor_266" id="FNanchor_266"></a><a href="#Footnote_266" class="fnanchor">266</a> running along. <i>God</i> +said, Take it, and fear <i>it</i> not:<a name="FNanchor_267" id="FNanchor_267"></a><a href="#Footnote_267" class="fnanchor">267</a> we will restore it to its +former state. <i>And he put his hand into its mouth; whereupon +it became again a rod.</i> [And God said,] And put thy +<i>right</i> hand to thy <i>left</i> arm-pit, <i>and take it forth</i>: it shall +come forth white, without evil, (<i>that is, without leprosy; +shining like the rays of the sun, dazzling the sight,</i>) as +another sign, that We may show thee the greatest of our +signs <i>of thine apostleship</i>. (<i>And when he desired to restore +his hand to its first state, he put it as before described, and +drew it forth.</i>) Go <i>as an apostle</i> unto Pharaoh <i>and those</i> +<span class='pagenum'><a name="Page_105" id="Page_105">[Pg 105]</a></span> +<i>who are with him</i>; for he hath acted with exceeding +impiety <i>by arrogating to himself divinity</i>.—<i>Moses</i> said, +O my Lord, dilate my bosom, <i>that it may hear the message</i>, +and make my affair easy unto me, and loose the knot of +my tongue (<i>this had arisen from his having been burned in +his mouth by a live coal when he was a child</i>),<a name="FNanchor_268" id="FNanchor_268"></a><a href="#Footnote_268" class="fnanchor">268</a> that they +may understand my speech <i>when I deliver the message</i>. +And appoint unto me a Wezeer of my family, <i>namely</i> +Aaron [Hároon] my brother. Strengthen my back by +him, and make him a colleague in my affair, that we may +glorify Thee much, and remember Thee much; for Thou +knowest us.</p> + +<p>God replied, Thou hast obtained thy petition, O Moses, +and We have been gracious unto thee another time: +forasmuch as We revealed unto thy mother what was +revealed, <i>when she gave birth to thee and feared that +Pharaoh would kill thee among the others that were born</i>, +[saying,] Cast him into the ark, and then cast him, <i>in the +ark</i>, into the river <i>Nile</i>, and the river shall throw him on +the shore; then an enemy unto Me and an enemy unto +him (<i>namely Pharaoh</i>) shall take him. And I bestowed +on thee, <i>after he had taken thee</i>, love from Me, <i>that thou +mightest be loved by men, so that Pharaoh and all that saw +thee loved thee</i>; and that thou mightest be bred up in +Mine eye. [Also] forasmuch as thy sister <i>Maryam</i> went +<i>that she might learn what became of thee, after they had +brought nurses and thou hadst refused to take the breast +of any one of them</i>, and she said, Shall I direct you unto +one who will nurse him? (<i>whereupon her proposal was</i> +<span class='pagenum'><a name="Page_106" id="Page_106">[Pg 106]</a></span> +<i>accepted, and she brought his mother</i>): so We restored thee +to thy mother, that her eye might become cheerful and that +she might not grieve. And thou slewest a soul, <i>namely +the Copt in Egypt, and wast sorry for his slaughter, on +account of Pharaoh</i>, and We delivered thee from sorrow; +and We tried thee with <i>other</i> trial, <i>and delivered thee from +it</i>.<a name="FNanchor_269" id="FNanchor_269"></a><a href="#Footnote_269" class="fnanchor">269</a> And thou stayedst <i>ten</i> years among the people of +Medyen, <i>after thou hadst come thither from Egypt, at the +abode of Sho´eyb the prophet, and he married thee to his +daughter.</i> Then thou camest according to <i>My</i> decree, <i>as +to the time of thy mission, when thou hadst attained the age +of forty years</i>, O Moses; and I have chosen thee for +Myself. Go thou and thy brother<a name="FNanchor_270" id="FNanchor_270"></a><a href="#Footnote_270" class="fnanchor">270</a> <i>unto the people</i>, with +My <i>nine</i> signs, and cease ye not to remember Me. Go ye +unto Pharaoh; for he hath acted with exceeding impiety, +<i>by arrogating to himself divinity</i>, and speak unto him with +gentle speech, <i>exhorting him to relinquish that conduct</i>: +peradventure he will consider, or will fear <i>God, and repent</i>. +(<i>The</i> [mere] <i>hope with respect to the two</i> [results is +expressed] <i>because of God’s knowledge that he would not +repent.</i>)—They replied, O our Lord, verily we fear that he +may be precipitately violent against us, <i>hastening to +punish us</i>, or that he may act with exceeding injustice +<i>towards us</i>. He said, Fear ye not; for I am with you: I +will hear and will see. Therefore go ye unto him, and +say, Verily we are the apostles of thy Lord: therefore +send with us the children of Israel <i>unto Syria</i>, and do not +afflict them, <i>but cease to employ them in thy difficult works, +such as digging and building and carrying the heavy +burden</i>. We have come unto thee with a sign from thy +Lord, <i>attesting our veracity in asserting ourselves apostles</i>: +<span class='pagenum'><a name="Page_107" id="Page_107">[Pg 107]</a></span> +and peace be on him who followeth the right direction:—<i>that +is, he shall be secure from punishment</i>. Verily it hath +been revealed unto us that punishment [shall be inflicted] +upon him who chargeth with falsehood <i>that wherewith we +have come</i>, and turneth away <i>from it</i>.</p> + +<p class="name">(xx. 8-50.)</p> + +<p>Then We sent after them, <i>namely the apostles before +mentioned</i> [who were Sho´eyb and his predecessors], +Moses, with Our signs unto Pharaoh and his nobles, and +they acted unjustly with respect to them, <i>disbelieving in +the signs</i>: but see what was the end of the corrupt doers. +And Moses said, O Pharaoh, verily I am an apostle from +the Lord of the worlds <i>unto thee</i>. <i>But he charged him with +falsehood: so he said, I am</i> right not to say of God aught +but the truth. I have come unto you with a proof from +your Lord: therefore send with me <i>to Syria</i> the children +of Israel.—<i>Pharaoh</i> said <i>unto him</i>, If thou hast come with +a sign <i>confirmatory of thy pretension</i>, produce it, if thou be +of those who speak truth, So he cast down his rod; +and lo, it was a manifest serpent.<a name="FNanchor_271" id="FNanchor_271"></a><a href="#Footnote_271" class="fnanchor">271</a> And he drew forth +his hand <i>from his bosom</i>; and lo, it was white <i>and radiant</i> +unto the beholders.<a name="FNanchor_272" id="FNanchor_272"></a><a href="#Footnote_272" class="fnanchor">272</a> The nobles of the people of Pharaoh +said, Verily this is a knowing enchanter: he desireth to +expel you from your land. What then do ye command?—They +answered, Put off for a time him and his brother, +and send unto the cities collectors [of the inhabitants], +<span class='pagenum'><a name="Page_108" id="Page_108">[Pg 108]</a></span> +that they may bring unto thee every knowing enchanter. +And the enchanters came unto Pharaoh. They said, +Shall we surely have a reward if we be the party who +overcome? He answered, Yea; and verily ye shall be of +those who are admitted near [unto my person]. They +said, O Moses, either do thou cast down <i>thy rod</i>, or we +will cast down <i>what we have with us</i>. He replied, Cast ye. +And when they cast down <i>their cords and their rods</i>, they +enchanted the eyes of the men, <i>diverting them from the +true perception of them</i>; and they terrified them; <i>for they +imagined them to be serpents running</i>; and they performed +a great enchantment.<a name="FNanchor_273" id="FNanchor_273"></a><a href="#Footnote_273" class="fnanchor">273</a> And We spake by revelation unto +Moses, [saying,] Cast down thy rod. And lo, it swallowed +up what they had caused to appear changed.<a name="FNanchor_274" id="FNanchor_274"></a><a href="#Footnote_274" class="fnanchor">274</a> So the +truth was confirmed, and that which they had wrought +became vain; and they were overcome there, and were +rendered contemptible. And the enchanters cast themselves +down prostrate:<a name="FNanchor_275" id="FNanchor_275"></a><a href="#Footnote_275" class="fnanchor">275</a> they said, We believe in the Lord of +the worlds, the Lord of Moses and Aaron. Pharaoh said, +<span class='pagenum'><a name="Page_109" id="Page_109">[Pg 109]</a></span> +Have ye believed in Him before I have given you +permission? Verily this is a plot that ye have contrived +in the city, that ye may cause its inhabitants to go forth +from it. But ye shall know <i>what shall happen unto you at +my hand</i>. I will assuredly cut off your hands and your +feet on the opposite sides—<i>the right hand of each and +his left foot</i>: then I will crucify you all.—They replied. +Verily unto our Lord shall we return, <i>after our death, of +whatever kind it be</i>; and thou dost not take vengeance on +us but because we believed in the signs of our Lord when +they came unto us. O our Lord, pour upon us patience, +and cause us to die Muslims!<a name="FNanchor_276" id="FNanchor_276"></a><a href="#Footnote_276" class="fnanchor">276</a></p> + +<p class="name">(vii. 101-123.)</p> + +<p>And Pharaoh said, Let me alone, that I may kill Moses, +(<i>for they had diverted him from killing him</i>,) and let him +call upon his Lord <i>to defend him from me</i>. Verily I fear +lest he change your religion, <i>and prevent your worshipping +me</i>, or that he may cause corruption to appear in the earth +(<i>that is, slaughter, and other offences</i>).—And Moses said +<i>unto his people, having heard this</i>, Verily I have recourse +for defence unto my Lord and your Lord from every +proud person who believeth not in the day of account. +And a man [who was] a believer, of the family of +Pharaoh (<i>it is said that he was the son of his paternal +uncle</i>,)<a name="FNanchor_277" id="FNanchor_277"></a><a href="#Footnote_277" class="fnanchor">277</a> who concealed his faith, said, Will ye kill a man +because he saith, My Lord is God,—when he hath come +unto you with evident proofs from your Lord? And if +he be a liar, on him [will be] <i>the evil consequence of</i> his +lie; but if he be a speaker of truth, somewhat of that +<i>punishment with</i> which he threateneth you will befall you +<i>speedily</i>. Verily God directeth not him who is a transgressor, +<span class='pagenum'><a name="Page_110" id="Page_110">[Pg 110]</a></span> +<i>or polytheist</i>, [and] a liar. O my people, ye have +the dominion to-day, being overcomers in the land <i>of +Egypt</i>; but who will defend us from the punishment of +God <i>if ye kill his favourite servants</i>, if it come unto us?<a name="FNanchor_278" id="FNanchor_278"></a><a href="#Footnote_278" class="fnanchor">278</a>—Pharaoh +said, I will not advise you to do [aught] save +what I see to be advisable, <i>which is, to kill Moses</i>; and I +will not direct you save into the right way. And he who +had believed said, O my people, verily I fear for you the +like of the day of the confederates,<a name="FNanchor_279" id="FNanchor_279"></a><a href="#Footnote_279" class="fnanchor">279</a> the like of the condition +of the people of Noah and ´Ád and Thamood and +those who [have lived] after them: and God willeth not +injustice unto [His] servants. And, O my people, verily I +fear for you the day of calling (<i>that is, the day of resurrection, +when the people of Paradise and those of Hell shall +often call one to another</i>). On the day when ye shall turn +back <i>from the place of reckoning unto hell</i>, ye shall have no +protector against God. And he whom God shall cause to +err shall have no director. Moreover, Joseph (<i>who was +Joseph the son of Jacob according to one opinion, and who +lived unto the time of Moses; and Joseph the son of +Abraham the son of Joseph the son of Jacob, according to +another opinion</i>) came unto you before <i>Moses</i>, with evident +<i>miraculous</i> proofs; but ye ceased not to be in doubt respecting +that wherewith he came unto you, until, when +he died, ye said <i>without proof</i> God will by no means +send an apostle after him. Thus God causeth to err him +who is a transgressor, <i>or polytheist</i>, [and] a sceptic. They +who dispute respecting the signs of God, without any +convincing proof having come unto them, <i>their disputing</i> +is very hateful with God and with those who have believed. +Thus God sealeth every heart (<i>or the whole heart</i>) +of a proud contumacious person.</p> + +<p>And Pharaoh said, O Hámán, build for me a tower, +that I may reach the avenues, the avenues of the heavens, +<span class='pagenum'><a name="Page_111" id="Page_111">[Pg 111]</a></span> +and ascend unto the God of Moses;<a name="FNanchor_280" id="FNanchor_280"></a><a href="#Footnote_280" class="fnanchor">280</a> but verily I think +him, <i>namely Moses</i>, a liar <i>in his assertion that he hath any +god but myself</i>. And thus the wickedness of his deed was +made to seem comely unto Pharaoh, and he was turned +away from the path <i>of rectitude</i>; and the artifice of +Pharaoh [ended] not save in loss. And he who had +believed said, O my people, follow me: I will direct you +into the right way. O my people, this present life is only +a temporary enjoyment; but the world to come is the +mansion of firm continuance. Whosoever doeth evil, he +shall not be recompensed save with the like of it; and +whosoever doeth good, whether male or female, and is a +believer, these shall enter Paradise; they shall be provided +for therein without reckoning. And, O my people, +how is it that I invite you unto salvation, and ye invite +me unto the Fire? Ye invite me to deny God, and to +associate with Him that of which I have no knowledge; +but I invite you unto the Mighty, the Very Forgiving. +[There is] no doubt but that the [false gods] <i>to the worship +of</i> which ye invite me are not to be invoked in this world, +nor in the world to come, and that our return [shall be] +unto God, and that the transgressors [shall be] the companions +of the Fire. And ye shall remember, <i>when ye see +the punishment</i>, what I say unto you; and I commit my +case unto God; for God seeth [His] servants.—<i>This he said +when they threatened him for his opposing their religion.</i> +Therefore God preserved him from the evils which they +had artfully devised (<i>namely slaughter</i>), and a most evil +punishment encompassed the people of Pharaoh,<a name="FNanchor_281" id="FNanchor_281"></a><a href="#Footnote_281" class="fnanchor">281</a> <i>with</i> +<span class='pagenum'><a name="Page_112" id="Page_112">[Pg 112]</a></span> +<i>Pharaoh himself (namely the drowning); then</i> they shall +be exposed to the Fire morning and evening;<a name="FNanchor_282" id="FNanchor_282"></a><a href="#Footnote_282" class="fnanchor">282</a> and on the +day when the hour [of judgment] shall come, <i>it shall be +said unto the angels</i>, Introduce the people of Pharaoh into +the most severe punishment.</p> + +<p class="name">(xl. 27-49.)</p> + +<p>And the nobles of the people of Pharaoh said <i>unto him</i>, +Wilt thou let Moses and his people go that they may act +corruptly in the earth, <i>by inviting to disobey thee</i>, and +leave thee and thy gods? (<i>For he had made for them little +idols for them to worship, and he said, I am your Lord and +their Lord;—and therefore he said, I am your Lord the +Most High.</i>) He answered, We will slaughter their male +children and will suffer their females to live: and verily +we shall prevail over them. <i>And thus they did unto +them; wherefore the children of Israel complained, and</i> +Moses said unto his people, Seek aid of God, and be +patient; for the earth belongeth unto God: He causeth +whomsoever He will of His servants to inherit it; and +the <i>prosperous</i> end is for those who fear <i>God</i>. They replied, +We have been afflicted before thou camest unto us +and since thou hast come unto us. He said, Perhaps +your Lord will destroy your enemy and cause you to +succeed [him] in the earth, and He will see how ye will +act <i>therein</i>.—And We had punished the family of Pharaoh +with dearth and with scarcity of fruits, that they might +be admonished <i>and might believe</i>. But when good betided +them, they said, This is ours:—<i>that is, we deserve it;—and +they were not grateful for it</i>; and if evil befell them, +<span class='pagenum'><a name="Page_113" id="Page_113">[Pg 113]</a></span> +they ascribed it to the ill luck of Moses and those <i>believers</i> +who were with him. Nay, their ill luck was only with +God: <i>He brought it upon them</i>: but the greater number of +them know not <i>this</i>. And they said <i>unto Moses</i>, Whatsoever +sign thou bring unto us, to enchant us therewith, +we will not believe in thee. <i>So he uttered an imprecation +upon them</i>, and We sent upon them the flood, <i>which +entered their houses and reached to the throats of the persons +sitting, seven days</i>,<a name="FNanchor_283" id="FNanchor_283"></a><a href="#Footnote_283" class="fnanchor">283</a> and the locusts, <i>which ate their corn and +their fruits</i>, and the ḳummal, <i>or grubs, or a kind of tick, +which sought after what the locusts had left</i>, and the frogs, +<i>which filled their houses and their food</i>, and the blood <i>in +their waters</i>; distinct signs: but they were proud, <i>refusing +to believe in them</i>, and were a wicked people. And when +the punishment fell upon them, they said, O Moses, supplicate +for us thy Lord, according to that which He hath +covenanted with thee, <i>namely that He will withdraw from +us the punishment if we believe</i>: verily, if thou remove +from us the punishment, we will assuredly believe thee, +and we will assuredly send with thee the children of +Israel. But when We removed from them the punishment +until a period at which they should arrive, lo, they brake +their promise. Wherefore We took vengeance on them, +and drowned them in the sea, because they charged our +signs with falsehood and were heedless of them. And We +caused the people who had been rendered weak, <i>by being +enslaved</i>, to inherit the eastern parts of the earth and its +western parts,<a name="FNanchor_284" id="FNanchor_284"></a><a href="#Footnote_284" class="fnanchor">284</a> which we blessed <i>with water and trees, +(namely Syria)</i>; and the gracious word of thy Lord was +<span class='pagenum'><a name="Page_114" id="Page_114">[Pg 114]</a></span> +fulfilled on the children of Israel, because they had +been patient; and We destroyed the <i>structures</i> which +Pharaoh and his people had built and what they had +erected.<a name="FNanchor_285" id="FNanchor_285"></a><a href="#Footnote_285" class="fnanchor">285</a></p> + +<p class="name">(vii. 124-133.)</p> + +<p>We brought the children of Israel across the sea, and +Pharaoh and his troops pursued them with violence and +hostility, until, when drowning overtook him, he said, I +believe that there is no deity but He in whom the children +of Israel believe, and I am [one] of the Muslims. +<i>But Gabriel thrust into his mouth some of the mire of the +sea, lest mercy should be granted him, and said</i>, Now <i>thou +believest</i>, and thou hast been rebellious hitherto, and wast +[one] of the corrupters. But to-day we will raise thee +with thy lifeless body <i>from the sea</i>, that thou mayest be a +sign unto those [who shall come] after thee. (<i>It is related, +on the authority of Ibn-´Abbás, that some of the children of +Israel doubted his death; wherefore he was brought forth to +them that they might see him.</i>)<a name="FNanchor_286" id="FNanchor_286"></a><a href="#Footnote_286" class="fnanchor">286</a> But verily many men are +heedless of Our signs.</p> + +<p class="name">(x. 90-92.)</p> + +<p>And We brought the children of Israel across the sea; +and they came unto a people who gave themselves up to +<i>the worship of</i> idols belonging to them;<a name="FNanchor_287" id="FNanchor_287"></a><a href="#Footnote_287" class="fnanchor">287</a> [whereupon] they +said, O Moses, make for us a god (<i>an idol for us to worship</i>), +like as they have gods. He replied, Verily ye are +a people who are ignorant, <i>since ye have requited God’s +favour towards you with that which ye have said</i>; for that +[religion] in which these are [occupied shall be] destroyed, +and vain is that which they do. He said, Shall I seek for +you any other deity than God, when He hath preferred +you above the peoples <i>of your time</i>?</p> + +<p class="name">(vii. 134-136.)</p> + +<p><span class='pagenum'><a name="Page_115" id="Page_115">[Pg 115]</a></span></p> + +<p>And We caused the thin clouds to shade you <i>from the +heat of the sun in the desert</i>, and caused the manna and the +quails<a name="FNanchor_288" id="FNanchor_288"></a><a href="#Footnote_288" class="fnanchor">288</a> to descend upon you, <i>and said</i>, Eat of the good +things which We have given you for food, <i>and store not +up.—But they were ungrateful for the benefit, and stored +up; wherefore it was cut off from them</i>. And they injured +not Us <i>thereby</i>; but they did injure their own +souls.</p> + +<p class="name">(ii. 54.)</p> + +<p>[Remember, O children of Israel,] when ye said, O +Moses, we will not bear patiently the having one <i>kind of</i> +food, <i>the manna and the quails</i>; therefore supplicate for +us thy Lord, that He may produce for us <i>somewhat</i> of that +which the earth bringeth forth, of its herbs and its cucumbers +and its wheat and its lentils and its onions:—he +said <i>unto them</i>, Will ye take in exchange that which is +worse for that which is better?—<i>But they refused to +recede; therefore he supplicated God, and He said</i>, Get ye +down into a great city;<a name="FNanchor_289" id="FNanchor_289"></a><a href="#Footnote_289" class="fnanchor">289</a> for ye shall have <i>therein</i> what +ye have asked.—And the <i>marks of</i> abjection and poverty +were stamped upon them: <i>so these characteristics necessarily +belong to them, even if they are rich, as necessarily as the +stamped coin belongeth to its die</i>; and they returned with +indignation from God. This was because they did disbelieve +in the signs of God, and slay the prophets (<i>as +Zechariah and John</i>) unjustly: this was because they +rebelled and did transgress.</p> + +<p class="name">(ii. 58.)</p> + +<p>And <i>remember</i> when Moses asked drink for his people, +<i>who had become thirsty in the desert</i>, and We said, Strike +with thy rod the stone. (<i>It was the stone that fled away</i> +<span class='pagenum'><a name="Page_116" id="Page_116">[Pg 116]</a></span> +<i>with his garment:<a name="FNanchor_290" id="FNanchor_290"></a><a href="#Footnote_290" class="fnanchor">290</a> it was light, square, like the head of a +man, marble or kedhdhán.</i><a name="FNanchor_291" id="FNanchor_291"></a><a href="#Footnote_291" class="fnanchor">291</a>) <i>Accordingly he struck it</i>; and +there gushed out from it twelve fountains, <i>according to the +number of the tribes</i>, all men (<i>each tribe of them</i>) knowing +their drinking-place. <i>And We said unto them</i>, Eat ye and +drink of the supply of God, and commit not evil in the +earth, acting corruptly.</p> + +<p class="name">(ii. 57.)</p> + +<p><i>Remember</i> also when We obtained your bond <i>that ye +would do according to that which is contained in the Law</i>, +and <i>had</i> lifted up over you the mountain [namely Mount +Sinai], <i>pulled it up by the roots and raised it over you when +ye had refused to accept the Law, and We said</i>, Receive that +which We have given you, with resolution, and remember +that which is contained in it, <i>to do according thereto</i>: peradventure +ye will fear <i>the Fire, or acts of disobedience</i>.—Then +ye turned back after that; and had it not been for +the grace of God towards you and His mercy, ye had +certainly been of those who perish. And ye know those +of you who transgressed on the Sabbath, <i>by catching fish, +when We had forbidden them to do so</i> (<i>and they were the +people of Eyleh</i><a name="FNanchor_292" id="FNanchor_292"></a><a href="#Footnote_292" class="fnanchor">292</a>,) and We said unto them, Be ye apes, +<span class='pagenum'><a name="Page_117" id="Page_117">[Pg 117]</a></span> +driven away from the society of men.—<i>Thereupon they +became such, and they perished after three days.</i>—And We +made it (<i>namely that punishment</i>) an example unto those +who were contemporary with them and those who came +after them, and a warning to the pious.</p> + +<p class="name">(ii. 60-62.)</p> + +<p>And We appointed unto Moses thirty nights, <i>at the expiration +of which We would speak to him, on the condition of +his fasting during them; and they were</i> [the nights of the +month of] <i>Dhu-l-Ḳaạdeh; and he fasted during them: but, +when they were ended, he disliked the smell of his breath; +so he used a tooth-stick; whereupon God commanded him to +fast ten other nights, that He might speak to Him with the +odour of his breath,<a name="FNanchor_293" id="FNanchor_293"></a><a href="#Footnote_293" class="fnanchor">293</a> as He whose name be exalted hath said</i>,—and +We completed them by [adding] ten <i>nights of Dhu-l-Ḥijjeh</i>: +so the stated time of his Lord was completed, +forty nights. And Moses said unto his brother Aaron, <i>at +his departure to the mountain for the private collocution</i>, Be +thou my deputy among my people, and act rightly, and +follow not the way of the corrupt doers <i>by agreeing with +them in acts of disobedience</i>. And when Moses came at +Our appointed time, and his Lord spake unto him <i>without +an intermediary</i>, he said, O my Lord, show me <i>Thyself</i>, +that I may see Thee. He replied, Thou shalt not see Me: +but look at the mountain, <i>which is stronger than thou</i>; and +if it remain firm in its place, then shalt thou see Me. +And when his Lord displayed Himself to the mountain +(<i>that is, when there appeared, of His light, half of the tip of +His little finger, as related in a tradition which El-Ḥákim +hath verified</i>), He reduced it to powder, <i>levelling it even +with the ground around it</i>; and Moses fell down in a +swoon. And when he recovered, he said, Extolled be Thy +perfection! I turn unto Thee repenting, and I am the +first of the believers <i>in my time</i>.—<i>God</i> said <i>unto him</i>, O +Moses, I have chosen thee above the people <i>of thy time</i> +<span class='pagenum'><a name="Page_118" id="Page_118">[Pg 118]</a></span> +[by honouring thee] by My commissions and by My +speaking <i>unto thee</i>: therefore receive what I have given +thee, and be of those who are grateful. And We wrote for +him upon the tables of <i>the Law</i><a name="FNanchor_294" id="FNanchor_294"></a><a href="#Footnote_294" class="fnanchor">294</a> (<i>which were of the lote-tree +of Paradise, or of chrysolite, or of emerald; in number +seven, or ten</i>) an admonition concerning every <i>requisite</i> +matter <i>of religion</i>, and a distinct explanation of everything; +<i>and said</i>, Therefore receive it with resolution, and +command thy people to act according to the most excellent +[precepts] thereof.</p> + +<p class="name">(vii. 138-142.)</p> + +<p>And the people of Moses, after it (<i>that is, after his +departure for the private collocution</i>), made, of their ornaments +(<i>which they had borrowed of the people of Pharaoh</i>), +a corporeal calf<a name="FNanchor_295" id="FNanchor_295"></a><a href="#Footnote_295" class="fnanchor">295</a> <i>which Es-Sámiree cast for them,</i><a name="FNanchor_296" id="FNanchor_296"></a><a href="#Footnote_296" class="fnanchor">296</a> <i>and</i> +which lowed; <i>for he had the faculty of doing so in consequence +of their having put into its mouth some dust taken +from</i> [beneath] <i>the hoof of the horse of Gabriel; and they +took it as a god</i>. Did they not see that it spake not to +them, nor directed them in the way? They took it <i>as a +god</i>, and were offenders. But when they repented, and +saw that they had erred, <i>which was after the return of +Moses</i>, they said, Verily if our Lord do not have mercy +upon us and forgive us, we shall assuredly be of those +who perish.</p> + +<p class="name">(vii. 146-148.)</p> + +<p><span class='pagenum'><a name="Page_119" id="Page_119">[Pg 119]</a></span></p> + +<p>And Moses returned unto his people<a name="FNanchor_297" id="FNanchor_297"></a><a href="#Footnote_297" class="fnanchor">297</a> enraged <i>against +them</i>, exceedingly sorrowful. He said, O my people, did +not your Lord promise you a good <i>true</i> promise, <i>that He +would give you the Law?</i> But did the time of <i>my absence</i> +seem tedious to you, or did ye desire that indignation from +your Lord should befall you, and therefore did ye break +your promise to me, <i>and abstain from coming after one?</i>—They +answered, We did not break our promise to thee of +our own authority; but we were made to carry loads of +the ornaments of the people <i>of Pharaoh</i> (<i>which the children +of Israel had borrowed of them under pretence of</i> [requiring +them for] <i>a wedding, and which remained in their possession</i>), +and we cast them <i>into the fire, by order of Es-Sámiree</i>. +And in like manner also Es-Sámiree cast <i>their ornaments +which he had, and some of the dust which he had taken from +the traces of the hoofs of the horse of Gabriel;</i> and he produced +unto them a corporeal calf, <i>of flesh and blood</i>, which +lowed, <i>by reason of the dust, the property of which is to give +life to that into which it is put; and he had put it, after he +had moulded the calf, into its mouth</i>. And they (<i>namely, +Es-Sámiree and his followers</i>) said, This is your god, and +the god of Moses; but he hath forgotten <i>his lord here, and +gone to seek him. God saith</i>, But did they not see that it +returned them not an answer, nor was able to cause them +hurt or profit? And Aaron had said unto them, before +<i>the return of Moses</i>, O my people, ye are only tried by it; +and verily your Lord is the Compassionate; therefore +follow me, <i>by worshipping Him</i>, and obey my command. +They replied, We will by no means cease to be devoted to +<i>the worship of</i> it until Moses return unto us. <i>Moses</i> said +<i>after his return</i>, O Aaron, what hindered thee, when thou +sawest that they had gone astray, from following me? +Hast thou then been disobedient to my command, <i>by +remaining among them who worshipped another than God</i>? +<span class='pagenum'><a name="Page_120" id="Page_120">[Pg 120]</a></span> +—He answered, O son of my mother, seize me not by my +beard (<i>for he had taken hold of his beard with his left hand</i>), +nor by [the hair of] my head (<i>for he had taken hold of his +hair with his right hand, in anger</i>). Verily I feared lest +<i>if I followed thee (for a company of those who worshipped +the calf would inevitably have followed me)</i> thou shouldst +say, Thou hast made a division among the children of +Israel, and hast not waited for my sentence. <i>Moses</i> said, +And what was thy motive <i>for doing as thou hast</i>, O +Sámiree? He answered, I saw that which they saw not;<a name="FNanchor_298" id="FNanchor_298"></a><a href="#Footnote_298" class="fnanchor">298</a> +therefore I took a handful <i>of dust</i> from the foot-marks <i>of +the horse</i> of the apostle <i>Gabriel</i>, and cast it <i>into the molten +calf</i>; and thus my soul allured me <i>to take a handful of the +dust above-mentioned, and to cast it upon that which had no +life, that it might have life; and I saw that thy people had +demanded of thee that thou wouldst make them a god; so +my soul suggested to me that this calf should be their god.</i> +<i>Moses</i> said <i>unto him</i>, Then get thee gone <i>from among us</i>, +and [the punishment] for thee during <i>the period of thy</i> +life [shall be], that thou shalt say <i>unto whomsoever thou +shalt see</i>, Touch <i>me</i> not:—(<i>so he used to wander about the +desert, and when he touched any one, or any one touched him, +they both became affected with a burning fever:</i>) and verily +for thee is a threat which thou shalt by no means find to +be false. And look at thy god, to <i>the worship of</i> which +thou hast continued devoted. We will assuredly burn it: +then we will assuredly reduce it to powder and scatter it +in the sea. (<i>And Moses, after he had slaughtered it, did +this.</i>) Your deity is God only, except whom there is no +deity. He comprehendeth all things by <i>His</i> knowledge.—Thus, +<i>O Moḥammad</i>, do We relate unto thee accounts of +<span class='pagenum'><a name="Page_121" id="Page_121">[Pg 121]</a></span> +what hath happened heretofore; and We have given thee, +from Us, an admonition; <i>namely the Ḳur-án</i>.</p> + +<p class="name">(xx. 88-99.)</p> + +<p>And they were made to drink down the calf into their +hearts,<a name="FNanchor_299" id="FNanchor_299"></a><a href="#Footnote_299" class="fnanchor">299</a> (<i>that is, the love of it mingled with their hearts as +drink mingleth</i>,) because of their unbelief.</p> + +<p class="name">(ii. 87.)</p> + +<p>[Remember, O children of Israel,] when Moses said unto +his people <i>who worshipped the calf</i>, O my people, verily ye +have injured your own souls by your taking to yourselves +the calf <i>as a god</i>; therefore turn with repentance unto +your Creator <i>from the worship of it</i>, and slay one another: +(<i>that is, let the innocent among you slay the criminal</i>:) this +will be best for you in the estimation of your Creator. +<i>And He aided you to do that, sending upon you a black +cloud, lest one of you should see another and have compassion +on him, until there were slain of you about seventy thousand.</i> +And <i>thereupon</i> He became propitious towards you, <i>accepting +your repentance</i>; for He is the Very Propitious, the +Merciful.</p> + +<p class="name">(ii. 51.)</p> + +<p>[Remember also, O children of Israel,] when ye said, +<i>having gone forth with Moses to beg pardon of God for your +worship of the calf, and having heard his words</i>, O Moses, +we will not believe thee until we see God manifestly:—whereupon +the vehement sound assailed you, <i>and ye died</i>, +while ye beheld <i>what happened to you</i>. Then We raised +you to life after ye had been dead, that peradventure ye +might give thanks.<a name="FNanchor_300" id="FNanchor_300"></a><a href="#Footnote_300" class="fnanchor">300</a></p> + +<p class="name">(ii. 52, 53.)</p> + +<p>And Moses chose <i>from</i> his people seventy men, <i>of those +who had not worshipped the calf, by the command of God</i>, at +the time appointed by Us <i>for their coming to ask pardon</i> +<span class='pagenum'><a name="Page_122" id="Page_122">[Pg 122]</a></span> +<i>for their companions’ worship of the calf; and he went forth +with them</i>; and when the convulsion (<i>the violent earthquake</i>) +took them away (<i>because, saith Ibn-´Abbás, they +did not separate themselves from their people when the +latter worshipped the calf</i>), <i>Moses</i> said, O my Lord, if Thou +hadst pleased, Thou hadst destroyed them before <i>my going +forth with them, that the children of Israel might have +beheld it and might not suspect me</i>; and me [also]. Wilt +Thou destroy us for that which the foolish among us have +done? It is naught but Thy trial: Thou wilt cause to +err thereby whom Thou pleasest, and Thou wilt rightly +guide whom Thou pleasest. Thou art our guardian; and +do Thou forgive us and have mercy upon us; for Thou +art the best of those who forgive: and appoint for us in +this world what is good, and in the world to come; for +unto Thee have we turned with repentance.—<i>God</i> replied, +I will afflict with My punishment whom I please, and My +mercy extendeth over everything <i>in the world</i>; and I will +appoint it, <i>in the world to come</i>, for those who fear and +give the legal alms, and those who believe on Our signs, +who shall follow the apostle, the illiterate [or Gentile, <i>i.e.</i>, Arab] prophet, +<i>Moḥammad</i>, whom they shall find written down with +them in the Pentateuch and the Gospel, <i>by his name and +his description</i>. He will command them that which is +right, and forbid them that which is evil; and will allow +them as lawful the good things <i>among those forbidden in +their law</i>, and prohibit them the impure, <i>as carrion and +other things</i>, and will take off from them their burden and +the yokes that were upon them, <i>as the slaying of a soul</i> +[for an atonement] <i>in repentance, and the cutting off of the +mark left by impurity</i>. And those who shall believe in +him and honour him and assist him and follow the light +which shall be sent down with him, <i>namely the Ḳur-án</i>, +these shall be the prosperous.</p> + +<p class="name">(vii. 154-156).</p> + +<p>And <i>remember</i> when Moses said unto his people, O my +people, remember the favour of God towards you, since +He hath appointed prophets from among you, and made +<span class='pagenum'><a name="Page_123" id="Page_123">[Pg 123]</a></span> +you princes (<i>masters of servants and other attendants</i>), and +given you what He hath not given any [other] of the +peoples (<i>as the manna and the quails and other things</i>). +O my people, enter the Holy Land which God hath +decreed for you (<i>namely Syria</i>), and turn not back, lest +ye turn losers.—They replied, O Moses, verily there is in +it a gigantic people, <i>of the remains of the tribe of ´Ád</i>, and +we will not enter it until they go forth from it; but if +they go forth from it, then we will enter.—[Thereupon] +two men, of those who feared <i>to disobey God, namely +Joshua and Caleb, of the chiefs whom Moses sent to discover +the circumstances of the giants, and</i> upon whom God had +conferred favour, <i>and who had concealed what they had seen +of the state of the giants, excepting from Moses, wherefore the +other chiefs became cowardly</i>, said <i>unto them</i>, Enter ye upon +them through the gate <i>of the city, and fear them not; for +they are bodies without hearts</i>; and when ye enter it, ye +overcome; and upon God place your dependence, if ye be +believers.—[But] they said, O Moses, we will never enter +it while they remain therein. Therefore go thou and thy +Lord, and fight: for we remain here.—<i>Then Moses</i> said, O +my Lord, verily I am not master of any but myself and +my brother: therefore distinguish between us and the +unrighteous people.—<i>God</i> replied, Verily it (<i>namely the +Holy Land</i>) shall be forbidden them forty years; they +shall wander in perplexity in the land: and be not thou +solicitous for the unrighteous people.—<i>The land</i> [through +which they wandered] <i>was</i> [only] <i>nine leagues</i> [in extent]. +<i>They used to journey during the night with diligence; but +in the morning they found themselves in the place whence +they had set forth; and they journeyed during the day in +like manner. Thus they did until all of them had become +extinct, excepting those who had not attained the age of +twenty years; and it is said that they were six hundred +thousand. Aaron and Moses died in the desert; and mercy +was their lot: but punishment was the lot of those. And +Moses begged his Lord, when he was about to die, that He</i> +<span class='pagenum'><a name="Page_124" id="Page_124">[Pg 124]</a></span> +<i>would bring him as near as a stone’s throw to the Holy +Land: wherefore He did so. And Joshua was made a +prophet after the forty [years], and he gave orders to fight +against the giants. So he went with those who were with +him, and fought against them: and it was Friday; and +the sun stood still for him awhile, until he had made an +end of fighting against them.</i></p> + +<p class="name">(v. 23-29).</p> + +<p>Ḳároon<a name="FNanchor_301" id="FNanchor_301"></a><a href="#Footnote_301" class="fnanchor">301</a> [or Korah] was of the people of Moses (<i>he was +the son of his paternal uncle, and the son of his maternal +aunt, and he believed in him</i>); but he behaved insolently +towards them; for We had bestowed upon him such +treasures that their keys were heavy burdens for a company +of men endowed with strength, <i>in number, as some +say, seventy; and some, forty; and some, ten; and some, +another number. Remember when his people (the believers +among the children of Israel)</i> said unto him, Rejoice not +<i>exultingly in the abundance of thy wealth</i>; for God loveth +not those who <i>so</i> rejoice; but seek to attain, by means of +the <i>wealth</i> which God hath given thee, the latter abode +[of Paradise], <i>by expending thy wealth in the service of +God</i>; and neglect not thy part in this world, <i>to work +therein for the world to come</i>; but be beneficent <i>unto +mankind, by bestowing alms</i>, as God hath been beneficent +unto thee; and seek not to act corruptly in the earth; for +God loveth not the corrupt doers. He replied, I have only +been given it on account of the knowledge that I possess. +<i>For he was the most learned of the children of Israel in the +Law, after Moses and Aaron. God saith</i>, Did he not know +that God had destroyed before him, of the generations, +those that were mightier than he in strength and who +had amassed more abundance <i>of wealth</i>? And the wicked +shall not be asked respecting their sins, <i>because God +knoweth them: therefore they shall be sent into the Fire without +a reckoning</i>. And <i>Ḳároon</i> went forth unto his people +<span class='pagenum'><a name="Page_125" id="Page_125">[Pg 125]</a></span> +in his pomp, <i>with his many dependants mounted, adorned +with garments of gold and silk, upon decked horses and mules</i>. +Those who desired the present life said, O would that +we had the like of that which hath been bestowed on +Ḳároon <i>in this world</i>! Verily he is possessed of great +good fortune!—But those unto whom knowledge <i>of what +God hath promised in the world to come</i> had been given, +said <i>unto them</i>, Woe to you! The reward of God <i>in the +world to come</i> (<i>which is Paradise</i>) is better for him who +believeth and worketh righteousness <i>than that which hath +been bestowed on Ḳároon in the present world</i>; and none +shall receive it but the patient <i>in the service of God</i>. And +We caused the earth to cleave asunder and swallow up +him and his mansion,<a name="FNanchor_302" id="FNanchor_302"></a><a href="#Footnote_302" class="fnanchor">302</a> and he had no forces to defend +him, in the place of God, nor was he of the [number of +the] saved. And the next morning, those who had wished +for his place the day before said, Aha! God enlargeth +provision unto whom He pleaseth of His servants, and is +sparing <i>of it unto whom He pleaseth!</i> Had not God been +gracious unto us, He had caused [the earth] to cleave +asunder and swallow up us! Aha! the ungrateful <i>for +His benefits</i> do not prosper!</p> + +<p class="name">(xxviii. 76-82.)</p> + +<p><i>Remember</i>, [O children of Israel,] when Moses said unto +his people (<i>when one of them had been slain, whose murderer +was not known, and they asked him to beg God that He would +discover him to them, wherefore he supplicated Him</i>), Verily +God commandeth you to sacrifice a cow. They said, Dost +<span class='pagenum'><a name="Page_126" id="Page_126">[Pg 126]</a></span> +thou make a jest of us? He said, I beg God to preserve +me from being <i>one</i> of the foolish. <i>So when they knew that +he decidedly intended</i> [what he had ordered], they said, +Supplicate for us thy Lord, that He may manifest to us +what she is; <i>that is, what is her age</i>. <i>Moses</i> replied, He +saith, She is a cow neither old nor young; <i>but</i> of a middle +age, between those <i>two</i>: therefore do as ye are commanded. +They said, Supplicate for us thy Lord, that He may manifest +to us what is her colour. He replied, He saith, She +is a red<a name="FNanchor_303" id="FNanchor_303"></a><a href="#Footnote_303" class="fnanchor">303</a> cow: her colour is very bright: she rejoiceth the +beholders. They said, Supplicate for us thy Lord, that He +may manifest to us what she is, <i>whether she be a pasturing +or a working cow</i>; for cows <i>of the description mentioned</i> +are to us like one another; and we, if God please, shall +indeed be rightly directed <i>to her</i>. (<i>In a tradition it is said, +Had they not said, ‘If God please,’—she had not ever been +manifested to them.</i>) He replied, He saith, She is a cow +not subdued <i>by work</i> that plougheth the ground, nor doth +she water the field: [she is] free <i>from defects and the +marks of work</i>; there is no colour in her different from the +rest of her colour. They said, Now thou hast brought the +truth. <i>And they sought her, and found her in the possession +of the young man who acted piously towards his mother, and +they bought her for as much gold as her hide would contain.</i><a name="FNanchor_304" id="FNanchor_304"></a><a href="#Footnote_304" class="fnanchor">304</a> +<span class='pagenum'><a name="Page_127" id="Page_127">[Pg 127]</a></span> +Then they sacrificed her; but they were near to leaving it +undone, on <i>account of the greatness of her price</i>. (<i>And in a +tradition it is said, Had they sacrificed any cow whatever, +He had satisfied them: but they acted hardly towards themselves; +so God acted hardly towards them.</i>) And when ye +slew a soul, and contended together respecting it, (and God +brought forth [to light] that which ye did conceal—<i>this is +the beginning of the story</i> [and was the occasion of the +order to sacrifice this particular cow,]) We said, Strike him +(<i>that is, the slain person</i>) with part of her. <i>So he was struck +with her tongue, or the root of her tail, or, as some say, with +her right thigh; whereupon he came to life, and said, Such-a-one +and such-a-one slew me,—to the two sons of his uncle. +And he died. They two</i> [the murderers] <i>were therefore deprived +of the inheritance, and were slain.</i><a name="FNanchor_305" id="FNanchor_305"></a><a href="#Footnote_305" class="fnanchor">305</a> Thus God +raiseth to life the dead, and showeth you His signs (<i>the +proof of His power</i>), that peradventure ye may understand, +<i>and know that He who is able to raise to life one soul is able +to raise to life many souls.</i> Then your hearts became hard, +<i>O ye Jews, so as not to accept the truth</i>, after that, and they +[were] as stones, or more hard: for of stones there are +indeed some from which rivers gush forth; and of them +there are indeed some that cleave asunder and water +issueth from them; and of them there are indeed some +that fall down through fear of God; <i>whereas your hearts +are not impressed, nor do they grow soft, nor do they become +humble.</i> But God is not heedless of that which ye do: <i>He +only reserveth you unto your time.</i></p> + +<p class="name">(ii. 63-69.)</p> + +<p><i>Remember</i> when Moses said to his young man <i>Joshua the +son of Nun, who served him and acquired knowledge from +him</i>, I will not cease <i>to go forward</i> until I reach the place +where the two seas (<i>the Sea of Greece and the Sea of Persia</i>) +meet, or travel for a long space of time. And when they +reached the place where they (<i>the two seas</i>) met they forgot +<span class='pagenum'><a name="Page_128" id="Page_128">[Pg 128]</a></span> +their fish: <i>Joshua forgot to take it up, on their departure; +and Moses forgot to remind him</i>; and it made its +way in the sea by a hollow passage, <i>God withholding the +water from it</i>. And when they had passed beyond <i>that +place, and proceeded until the time of the morning-meal on +the following day</i>, [Moses] said unto his young man, Bring +us our morning-meal: we have experienced fatigue from +this our journey. He replied, What thinkest thou? +When we repaired to the rock to rest <i>at that place</i>, I forgot +the fish, and none made me forget to mention it but the +devil; and it made its way in the sea in a wonderful +manner.—<i>Moses</i> said, That (<i>namely our loss of the fish</i>) is +what we were desiring; <i>for it is a sign unto us of our finding +him whom we seek</i>. And they returned by the way +that they had come, following the footsteps, <i>and came to +the rock</i>. And they found one of Our servants (<i>namely El-Khiḍr</i><a name="FNanchor_306" id="FNanchor_306"></a><a href="#Footnote_306" class="fnanchor">306</a>) +unto whom We had granted mercy from Us (<i>that is +the gift of prophecy in the opinion of some, and the rank of +a saint according to another opinion which most of the +learned hold</i>), and whom We had taught knowledge from Us +respecting things unseen.—<i>El-Bukháree hath related a tradition +stating that Moses performed the office of a preacher +among the children of Israel, and was asked who was the +most knowing of men; to which he answered, I:—whereupon +God blamed him for this, because he did not refer the</i> +<span class='pagenum'><a name="Page_129" id="Page_129">[Pg 129]</a></span> +<i>knowledge thereof to Him. And God said unto him by revelation, +Verily I have a servant at the place where the two seas +meet, and he is more knowing than thou. Moses said, O my +Lord, and how shall I meet with him? He answered, Thou +shalt take with thee a fish, and put it into a measuring-vessel, +and where thou shalt lose the fish, there is he. So he +took a fish, and put it into a vessel. Then he departed, and +Joshua the son of Nun departed with him, until they came +to the rock, where they laid down their heads and slept. +And the fish became agitated in the vessel, and escaped from +it, and fell into the sea, and it made its way in the sea by a +hollow passage, God withholding the water from the fish so +that it became like a vault over it: and when Moses’ companion +awoke, he forgot to inform him of the fish.</i></p> + +<p>Moses said unto him [namely El-Khiḍr], Shall I follow +thee, that thou mayest teach me [part] of that which thou +hast been taught, for a direction <i>unto me</i>? He answered, +Verily thou canst not have patience with me. For how +canst thou be patient with respect to that whereof thou +comprehendest not the knowledge?—He replied, Thou +shalt find me, if God please, patient; and I will not +disobey any command of thine. He said, Then if thou +follow me, ask me not respecting anything: <i>but be patient</i> +until I give thee an account thereof. <i>And Moses assented +to his condition.</i> And they departed, <i>walking along the +shore of the sea</i>, until, when they embarked in the ship +<i>that passed by them</i>, he (El-Khiḍr) made a hole in it, <i>by +pulling out a plank or two planks from it on the outside by +means of an axe when it reached the middle of the sea. +Moses</i> said <i>unto him</i>, Hast thou made a hole in it that +thou mayest drown its people? Thou hast done a +grievous thing.—(<i>But it is related that the water entered +not the hole.</i>) He replied, Did I not say that thou couldst +not have patience with me? [Moses] said, Chastise me +not for my forgetfulness, nor impose on me a difficulty in +my case.—And they departed, <i>after they had gone forth +from the vessel</i>, <i>walking on</i>, until, when they found a boy <i>who</i> +<span class='pagenum'><a name="Page_130" id="Page_130">[Pg 130]</a></span> +<i>had not attained the age of knowing right and wrong, playing +with other children, and he was the most beautiful of them +in countenance</i>, and he (<i>El-Khiḍr</i>) slew him, <i>Moses</i> said +<i>unto him</i>, Hast thou slain an innocent soul, without <i>his +having slain</i> a soul? Thou hast done an iniquitous thing.—He +replied, Did I not say that thou couldst not have +patience with me? [Moses] said, If I ask thee concerning +anything after this <i>time</i>, suffer me not to accompany thee. +Now hast thou received from me an excuse <i>for thy +separating thyself from me</i>.—And they departed [and +proceeded] until, when they came to the people of a city +(<i>which was Antioch<a name="FNanchor_307" id="FNanchor_307"></a><a href="#Footnote_307" class="fnanchor">307</a></i>), they asked food of its people; but +they refused to entertain them: and they found therein +a wall, <i>the height whereof was a hundred cubits</i>, which +was about to fall down; whereupon he (<i>El-Khiḍr</i>) set it +upright <i>with his hand</i>. <i>Moses</i> said <i>unto him</i>, If thou +wouldst, thou mightest have obtained pay for it, <i>since they +did not entertain us, notwithstanding our want of food</i>. +<i>El-Khiḍr</i> said <i>unto him</i>, This shall be a separation +between me and thee; <i>but before my separation from thee</i>, +I will declare unto thee the interpretation of that which +thou couldst not bear with patience.</p> + +<p>As to the vessel, it belonged to <i>ten</i> poor men,<a name="FNanchor_308" id="FNanchor_308"></a><a href="#Footnote_308" class="fnanchor">308</a> who +pursued their business on the sea; and I desired to render +it unsound; for there was behind them a king, <i>an +unbeliever</i>, who took every <i>sound</i> vessel by force. And as +to the boy, his parents were believers, and we feared that +he would transgress against them rebelliously and impiously: +<i>for, according to a tradition related by Muslim, he +was constituted by nature an unbeliever, and had he lived +he had so acted</i>; wherefore we desired that their Lord should +create for them a better than he in virtue, and [one] more +disposed than he to filial piety. <i>And God created for +them a daughter, who married a prophet, and gave birth to</i> +<span class='pagenum'><a name="Page_131" id="Page_131">[Pg 131]</a></span> +<i>a prophet, by means of whom God directed a people to the +right way</i>. And as to the wall, it belonged to two orphan +youths in the city, and beneath it was a treasure <i>buried</i>, +<i>of gold and silver</i>, belonging to them; and their father +was a righteous man; and thy Lord desired that they +should attain their age of strength and take forth their +treasure through the mercy of thy Lord. And I did it +not (<i>namely what hath been mentioned</i>) of mine own will, +<i>but by direction of God</i>. This is the interpretation of that +which thou couldst not bear with patience. (Chap. xviii. 59-81.)</p> +<hr /> +<p><span class='pagenum'><a name="Page_132" id="Page_132">[Pg 132]</a></span></p> + +<h3><i>SAUL, DAVID, SOLOMON.</i></h3> + +<p>Hast thou not considered the assembly of the children +of Israel after <i>the death of</i> Moses, when they said unto a +prophet of theirs, <i>namely Samuel</i>, Set up for us a king, +<i>under whom</i> we will fight in the way of God? He said +<i>unto them</i>, If fighting be prescribed as incumbent on you, +will ye, peradventure, abstain from fighting? They replied, +And wherefore should we not fight in the way of +God, since we have been expelled from our habitations +and our children <i>by their having been taken prisoners and +slain?</i>—<i>The people of Goliath</i> [Jáloot] <i>had done thus unto +them</i>.—But when fighting was commanded them, they +turned back, excepting a few of them, <i>who crossed the river +with Saul</i> [Ṭáloot], <i>as will be related</i>. And God knoweth +the offenders. <i>And the prophet begged his Lord to send a +king; whereupon he consented to send Saul.</i> And their +prophet said unto them, Verily God hath set up Saul as +your king. They said, How shall he have the dominion +over us, when we are more worthy of the dominion than +he, (<i>for he was not of the royal lineage, nor of the prophetic, +and he was a tanner, or a tender of flocks or herds,</i>) and he +hath not been endowed with ample wealth? He replied, +Verily God hath chosen him <i>as king</i> over you, and increased +him in largeness of knowledge and of body, (<i>for +he was the wisest of the children of Israel at that time, and +the most comely of them, and the most perfect of them in +make,</i>) and God giveth his kingdom unto whom He +pleaseth; and God is ample <i>in His beneficence</i>, knowing +<i>with respect to him who is worthy of the kingdom</i>.—And their +prophet said unto them, <i>when they demanded of him a sign</i> +<span class='pagenum'><a name="Page_133" id="Page_133">[Pg 133]</a></span> +<i>in proof of his kingship</i>, Verily the sign of his kingship +shall be that the ark shall come unto you (<i>in it were the +images of the prophets: God sent it down unto Adam, and it +passed into their possession; but the Amalekites took it from +them by force: and they used to seek victory thereby over +their enemy, and to advance it in the fight, and to trust in it, +as He—whose name be exalted!—hath said</i>); therein [shall +be] tranquillity from your Lord,<a name="FNanchor_309" id="FNanchor_309"></a><a href="#Footnote_309" class="fnanchor">309</a> and relics of what the +family of Moses and the family of Aaron have left: +<i>namely, the two shoes (or sandals) of Moses, and his rod, and +the turban of Aaron, and a measure of the manna that used +to descend upon them, and the fragments of the tables</i> [of the +Law]: the angels shall bear it. Verily in this shall be a +sign unto you <i>of his kingship</i>, if ye be believers. <i>Accordingly +the angels bore it between heaven and earth, while they +looked at it, until they placed it by Saul; whereupon they +acknowledged his kingship, and hastened to the holy war; +and he chose of their young men seventy thousand.</i></p> + +<p>And when Saul went forth with the troops <i>from Jerusalem, +and it was violently hot weather, and they demanded +of him water</i>, he said, Verily God will try you by a river, +<i>that the obedient among you, and the disobedient, may appear</i>, +(<i>and it was between the Jordan and Palestine</i>,) and whoso +drinketh thereof, he is not of my party (but he who +tasteth not thereof, he is of my party), excepting him who +taketh forth a draught in his hand, <i>and is satisfied therewith, +not adding to it; for he is of my party</i>;—then they +drank thereof abundantly, excepting a few of them, <i>who +were content only with the handful of water. It is related +that it sufficed them for their own drinking and for their +beasts, and they were three hundred, and somewhat more</i> +<span class='pagenum'><a name="Page_134" id="Page_134">[Pg 134]</a></span> +<i>than ten.</i> And when he had passed over it, he and those +who believed with him, they (<i>that is, those who had drunk</i> +[plentifully]) said, We have no power to-day <i>to contend</i> +against Goliath and his troops. <i>And they were cowardly, +and passed not over it.</i> They [however] who held it as +certain that they should meet God <i>at the resurrection</i> (<i>and +they were those who had passed over it</i>) said, How many a +small body of men hath overcome a great body by the +permission (<i>or will</i>) of God! And God is with the patient, +<i>to defend and aid</i>.—And when they went forth to battle +against Goliath and his troops, they said, O our Lord, pour +upon us patience, and make firm our feet, <i>by strengthening +our hearts for the holy war</i>, and help us against the unbelieving +people!—And they routed them by the permission +(<i>or will</i>) of God, and David [Dáwood, vulg. Dáood], +<i>who was in the army of Saul</i>, slew Goliath. And God +gave him (<i>David</i>) the kingship <i>over the children of Israel</i>, +and wisdom (<i>that is prophecy</i>), <i>after the death of Samuel +and Saul, and they</i> [namely these two gifts] <i>had not +been given together to any one before him</i>; and He taught +him what He pleased,<a name="FNanchor_310" id="FNanchor_310"></a><a href="#Footnote_310" class="fnanchor">310</a> <i>as the art of making coats of mail, +and the language of birds</i>. And were it not for God’s +repelling men, one by another, surely the earth had become +corrupt <i>by the predominance of the polytheists and the +slaughter of the Muslims and the ruin of the places of +worship</i>: but God is beneficent to the peoples, <i>and hath +repelled some by others</i>.</p> + +<p class="name">(ii. 247-252.)</p> + +<p><span class='pagenum'><a name="Page_135" id="Page_135">[Pg 135]</a></span></p> + +<p>Hath the story of the two opposing parties come unto +thee, <i>O Moḥammad</i>, when they ascended over the walls +of the oratory of <i>David, having been prevented going in +unto him by the door, because of his being engaged in devotion?</i> +When they went in unto David, and he was +frightened at them, they said, Fear not: <i>we are</i> two +opposing parties. <i>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.</i><a name="FNanchor_311" id="FNanchor_311"></a><a href="#Footnote_311" class="fnanchor">311</a> [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 <i>in religion</i> had nine-and-ninety +ewes, and I had one ewe; and he said, Make me her +keeper. And he overcame me in the dispute.—<i>And the +other confessed him to have spoken truth.</i>—[David] said, +Verily he hath wronged thee in demanding thy ewe <i>to +add her</i> to his ewes; and verily many associates wrong +one another, except those who believe and do righteous +deeds: and few indeed are they.—<i>And the two angels said, +ascending in their</i> [proper or assumed] <i>forms to heaven, +The man hath passed sentence against himself. So David +was admonished.</i> And David perceived that We had tried +him <i>by his love of that woman</i>; wherefore he asked pardon +of his Lord, and fell down bowing himself (<i>or prostrating +himself</i>), and repented. So We forgave him that; and +verily for him [was ordained] a high rank with Us (<i>that is, +an increase of good fortune in this world</i>), and [there shall +<span class='pagenum'><a name="Page_136" id="Page_136">[Pg 136]</a></span> +be for him] an excellent retreat <i>in the world to come</i>.</p> + +<p class="name">(xxxviii. 20-24.)</p> + +<p>We compelled the mountains to glorify Us, with David, +and the birds <i>also, on his commanding them to do so, when +he experienced languor</i>; and We did <i>this</i>. And We taught +him the art of making coats of mail (<i>for before his time +plates of metal were used</i>) for you <i>among mankind in +general</i>, that they might defend you from your suffering +<i>in warring with your enemies</i>.—Will ye then, <i>O people of +Mekkeh</i>, be thankful <i>for My favours, believing the apostles</i>?—And +<i>We subjected</i> unto Solomon [Suleymán] the wind, +blowing strongly, <i>and being light at his desire</i>, which ran +at his command<a name="FNanchor_312" id="FNanchor_312"></a><a href="#Footnote_312" class="fnanchor">312</a> to the land that We blessed (<i>namely +Syria</i>);<a name="FNanchor_313" id="FNanchor_313"></a><a href="#Footnote_313" class="fnanchor">313</a> and We knew all things (<i>knowing that what We +gave him would stimulate him to be submissive to his Lord</i>). +And <i>We subjected</i>, of the devils, those who should dive for +him <i>in the sea and bring forth from it jewels for him</i>, and +do other work besides that; <i>that is, building, and performing +other services</i>; and We watched over them, <i>that they +might not spoil what they executed; for they used, when they +had finished a work before night, to spoil it, if they were +not employed in something else</i>.</p> + +<p class="name">(xxi. 79-82.)</p> + +<p>We gave unto David Solomon <i>his son</i>. How excellent +a servant <i>was he</i>! For he was one who earnestly turned +himself unto God, <i>glorifying and praising Him at all +times</i>. [Remember] when, in the latter part of the day, +<i>after the commencement of the declining of the sun</i>, the +<i>mares</i> standing on three feet and touching the ground +with the edge of the fourth foot, swift in the course, were +<span class='pagenum'><a name="Page_137" id="Page_137">[Pg 137]</a></span> +displayed before him. <i>They were a thousand mares, which +were displayed before him after he had performed the noon-prayers, +on the occasion of his desiring to make use of them +in a holy war; and when nine hundred of them had been +displayed, the sun set, and he had not performed the afternoon-prayers. +So he was grieved</i>, and he said, Verily I +have preferred the love of [earthly] goods above the +remembrance of my Lord, (<i>that is, the performance of the +afternoon-prayers</i>,) so that <i>the sun</i> is concealed by the +veil. Bring them (<i>namely the horses</i>) back unto me. +<i>Therefore they brought them back.</i> And he began to sever +<i>with his sword</i> the legs and the necks, <i>slaughtering them, +and</i> [then] <i>cutting off their legs, as a sacrifice unto God, and +gave their flesh in alms; and God gave him in compensation +what was better than they were and swifter, namely the +wind, which travelled by his command whithersoever he desired.</i>—And +We tried Solomon <i>by depriving him of his kingdom. +This was because he married a woman of whom he became +enamoured, and she used to worship an idol in his palace +without his knowledge. His dominion was in his signet; +and he pulled it off once and deposited it with his wife, who +was named El-Emeeneh; and a jinnee came unto her in the +form of Solomon, and took it from her.</i> And We placed +upon his throne a [counterfeit] body; <i>namely that jinnee, +who was Ṣakhr, or another. He sat upon the throne of +Solomon, and the birds and other creatures surrounded him; +and Solomon went forth, with a changed appearance, and +saw him upon his throne, and said unto the people, I am +Solomon:—but they denied him.</i> Then he returned <i>unto +his kingdom, after some days, having obtained the signet and +put it on, and seated himself upon his throne.</i><a name="FNanchor_314" id="FNanchor_314"></a><a href="#Footnote_314" class="fnanchor">314</a> He said, O +<span class='pagenum'><a name="Page_138" id="Page_138">[Pg 138]</a></span> +my Lord, forgive me, and give me a dominion that may +not be to any one after me (<i>or beside me</i>); for Thou art +the Liberal Giver. So We subjected unto him the wind, +which ran gently at his command whithersoever he +desired; and the devils [also], every builder <i>of wonderful +structures</i>, and diver <i>that brought up pearls from the sea</i>, and +others bound in chains <i>which connected their hands to their +necks. And We said unto him</i>, This is Our gift, and bestow +thou <i>thereof upon whomsoever thou wilt</i>, or refrain <i>from +bestowing</i>, without <i>rendering</i> an account. And verily for +him [was ordained] a high rank with Us, and an excellent +retreat.</p> + +<p class="name">(xxxviii. 29-39.)</p> + +<p>We bestowed on David and Solomon knowledge <i>in +judging men and in the language of the birds and other +matters</i>; and they said, Praise be to God who hath made +us to excel many of His believing servants, <i>by the gift of +prophecy and by the subjection of the jinn and mankind +and the devils</i>. And Solomon inherited from David <i>the +gift of prophecy and knowledge</i>; and he said, O men, we +have been taught the language of the birds,<a name="FNanchor_315" id="FNanchor_315"></a><a href="#Footnote_315" class="fnanchor">315</a> and have had +bestowed on us of everything <i>wherewith prophets and kings +are gifted</i>. Verily this is manifest excellence.—And his +armies of jinn and men and birds were gathered together +unto Solomon, and they were led on in order, until, when +they came unto the valley of ants, (<i>which</i> [was] <i>at Eṭ-Ṭáïf +or in Syria, the ants whereof</i> [were] <i>small or great</i>,) an ant +(<i>the queen of the ants</i>), <i>having seen the troops of Solomon</i>, +said, O ants, enter your habitations, lest Solomon and his +troops crush you violently, while they perceive not. And +<i>Solomon</i> smiled, <i>afterwards</i> laughing at her saying, <i>which +he heard from the distance of three miles, the wind conveying +it to him: so he withheld his forces when he came in sight +of their valley, until the ants had entered their dwellings: +and his troops were on horses and on foot in this expedition</i>. +<span class='pagenum'><a name="Page_139" id="Page_139">[Pg 139]</a></span> +And he said, O my Lord, inspire me to be thankful for +Thy favour which Thou hast bestowed upon me and upon +my parents, and to do righteousness which Thou shalt +approve, and admit me, in Thy mercy, among Thy servants, +the righteous, <i>the prophets and the saints</i>.</p> + +<p>And he examined the birds,<a name="FNanchor_316" id="FNanchor_316"></a><a href="#Footnote_316" class="fnanchor">316</a> <i>that he might see the lapwing, +that saw the water beneath the earth, and directed to it +by pecking the earth, whereupon the devils used to draw it +forth when Solomon wanted it</i> [to perform the ablution] +<i>for prayer; but he saw it not</i>: and he said, Wherefore do +I not see the lapwing? Is it [one] of the absent?—<i>And +when he was certain of the case he said</i>, I will assuredly +punish it with a severe punishment, <i>by plucking out its +feathers and its tail and casting it in the sun so that it +shall not be able to guard against excessive thirst</i>; or I will +slaughter it; or it shall bring me a manifest convincing +proof <i>showing its excuse</i>.—And it tarried not long <i>before it +presented itself unto Solomon submissively, and raised its +head and relaxed its tail and its wings: so he forgave it; +and he asked it what it had met with during its absence</i>; +and it said, I have become acquainted with that wherewith +thou hast not become acquainted, and I have +come unto thee from Seba (<i>a tribe of El-Yemen</i>) with a +sure piece of news. I found a woman reigning over them, +<i>named Bilḳees</i>, and she hath been gifted with everything +<i>that princes require</i>, and hath a magnificent throne. <i>(Its +length was eighty cubits; and its breadth, forty cubits; and +its height, thirty cubits: it was composed of gold and silver +set with fine pearls and with rubies and chrysolites, and its legs +were of rubies and chrysolites and emeralds: upon it</i> [were +<span class='pagenum'><a name="Page_140" id="Page_140">[Pg 140]</a></span> +closed] <i>seven doors: to each chamber</i> [through which one +passed to it was] <i>a closed door</i>.) I found her and her people +worshipping the sun instead of God, and the devil hath +made their works to seem comely unto them, so that he +hath hindered them from the <i>right</i> way, wherefore they +are not rightly directed to the worship of God, who +produceth what is hidden (<i>namely the rain and vegetables</i>) +in the heavens and the earth, and knoweth what they +[that is, mankind and others] conceal <i>in their hearts</i>, and +what they reveal <i>with their tongues</i>. God: there is no +deity but He, the Lord of the magnificent throne, <i>between +which and the throne of Bilḳees is a vast difference</i>.</p> + +<p><i>Solomon</i> said <i>to the lapwing</i>, We will see whether thou +hast spoken truth or whether thou art of the liars. +<i>Then the lapwing guided them to the water, and it was +drawn forth</i> [by the devils]; <i>and they quenched their thirst +and performed the ablution and prayed. Then Solomon +wrote a letter, the form whereof was this:—From the servant +of God, Solomon the son of David, to Bilḳees the queen of +Seba. In the name of God, the Compassionate, the Merciful. +Peace be on whomsoever followeth the right direction. +After</i> [this salutation, I say], <i>Act ye not proudly towards +me; but come unto me submitting.—He then sealed it with +musk, and stamped it with his signet, and said unto the +lapwing</i>, Go with this my letter and throw it down unto +them (<i>namely Bilḳees and her people</i>): then turn away +from them, <i>but stay near them</i>, and see what <i>reply</i> they +will return. <i>So the lapwing took it, and came unto her, +and around her were her forces; and he threw it down into +her lap; and when she saw it, she trembled with fear. +Then she considered what was in it, and</i> she said <i>unto the +nobles of her people</i>, O nobles, an honourable (<i>sealed</i>) letter +hath been thrown down unto me. It is from Solomon; +and it is <i>this</i>:—In the name of God, the Compassionate, +the Merciful. Act ye not proudly towards me: but come +unto me submitting.—She said, O nobles, advise me in +mine affair. I will not decide upon a thing unless ye +<span class='pagenum'><a name="Page_141" id="Page_141">[Pg 141]</a></span> +bear me witness.—They replied, We are endowed with +strength and endowed with great valour; but the +command [belongeth] to thee; therefore see what thou +wilt command <i>us to do, and we will obey thee</i>. She said, +Verily kings, when they enter a city, waste it, and render +the mighty of its inhabitants abject; and thus will they +do <i>who have sent the letter</i>. But I will send unto them with +a gift, and I will see with what the messengers will return, +<i>whether the gift will be accepted, or whether it will be rejected. +If he be</i> [merely] <i>a king, he will accept it; and if he be a +prophet, he will not accept it.—And she sent male and +female servants, a thousand in equal numbers</i> [five hundred +of each sex], <i>and five hundred bricks of gold, and a crown +set with jewels, and musk and ambergris and other things, +by a messenger with a letter.<a name="FNanchor_317" id="FNanchor_317"></a><a href="#Footnote_317" class="fnanchor">317</a> And the lapwing hastened +unto Solomon, to tell him the news; on hearing which, he +commanded that bricks of gold and silver should be cast, +and that a horse-course should be extended to the length of +nine leagues from the place where he was, and that they +should build around it a wall with battlements, of gold and +silver, and that the handsomest of the beasts of the land +and of the sea should be brought with the sons of the jinn +on the right side of the horse-course and on its left.</i></p> + +<p>And when <i>the messenger</i> came <i>with the gift, and with +him his attendants</i>, unto Solomon, he [Solomon] said, Do +ye aid me with wealth? But what God hath given +me (<i>namely the gift of prophecy and the kingdom</i>) is better +than what He hath given you, <i>of worldly goods</i>; yet ye +rejoice in your gift, <i>because ye glory in the showy things +of this world</i>. Return unto them <i>with the gift that thou +hast brought</i>; for we will surely come unto them with +forces with which they have not power [to contend], and +<span class='pagenum'><a name="Page_142" id="Page_142">[Pg 142]</a></span> +we will surely drive them out from it, (<i>that is, from their +country, Seba, which was named after the father of their +tribe</i>,) abject and contemptible, <i>if they come not unto us +submitting. And when the messenger returned unto her +with the gift, she placed her throne within seven doors, +within her palace, and her palace was within seven palaces; +and she closed the doors, and set guards to them, and prepared +to go unto Solomon, that she might see what he would +command her to do. She departed with twelve thousand +kings, each king having with him many thousands, and +proceeded until she came as near to him as a league’s +distance; when he knew of her</i> [approach,] he said, O +nobles, which of you will bring unto me her throne before +they come unto me submitting? An ´efreet, of the jinn, +answered, I will bring it unto thee before thou shalt arise +from thy place <i>wherein thou sittest to judge from morning +until mid-day</i>; for I am able to do it, [and] trustworthy +<i>with respect to the jewels that it compriseth and other +matters. Solomon said, I desire it more speedily.</i> [And +thereupon] he with whom was knowledge of the <i>revealed</i> +scripture (<i>namely</i> [his Wezeer] <i>Áṣaf the son of Barkhiya, +who was a just person, acquainted with the most great name +of God, which ensured an answer to him who invoked thereby</i><a name="FNanchor_318" id="FNanchor_318"></a><a href="#Footnote_318" class="fnanchor">318</a>) +said, I will bring it unto thee before thy glance can +be withdrawn <i>from any object. And he said unto him, +Look at the sky. So he looked at it; then he withdrew his +glance, and found it placed before him: for during his look +towards the sky, Áṣaf prayed, by the most great name, that +God would bring it; and it so happened, the throne passing +under the ground until it came up before the throne of +Solomon.</i> And when he saw it firmly placed before him, +he said, This is of the favour of my Lord, that He may try +me, whether I shall be thankful or whether I shall be +unthankful. And he who is thankful is thankful for <i>the +sake of</i> his own soul, <i>which will have the reward of his</i> +<span class='pagenum'><a name="Page_143" id="Page_143">[Pg 143]</a></span> +<i>thankfulness</i>; and [as to] him who is ungrateful, my Lord +is independent [and] bountiful.</p> + +<p>[Then Solomon] said, Alter ye her throne so that it may +not be known by her, that we may see whether she be +rightly directed <i>to the knowledge thereof</i>, or whether she be +of those who are not rightly directed <i>to the knowledge of +that which is altered. He desired thereby to try her intelligence. +So they altered it, by adding to it, or taking from +it, or in some other manner.</i> And when she came, it was +said <i>unto her</i>, Is thy throne like this? She answered, As +though it were the same. (<i>She answered them ambiguously +like as they had questioned her ambiguously, not saying, Is +this thy throne?—and had they so said, she had answered, +Yes.</i>) <i>And when Solomon saw her knowledge, he said</i>, And +we have had knowledge bestowed on us before her, and +have been Muslims. But what she worshipped instead +of God hindered her <i>from worshipping Him</i>; for she was +of an unbelieving people.—It was said unto her <i>also</i>, +Enter the palace. <i>It had a floor of white, transparent +glass, beneath which was running water, wherein were fish. +Solomon had made it on its being said unto him that her +legs and feet were</i> [hairy] <i>like the legs of an ass.</i> And when +she saw it, she imagined it to be a great water, and she +uncovered her legs, <i>that she might wade through it; and +Solomon was on his throne at the upper end of the palace, +and he saw that her legs and her feet were handsome</i>. He +said <i>unto her</i>, Verily it is a palace evenly spread with +glass. <i>And he invited her to embrace El-Islám</i>, [whereupon] +she said, O my Lord, verily I have acted unjustly towards +mine own soul, <i>by worshipping another than Thee</i>, and I +resign myself, with Solomon, unto God, the Lord of the +worlds. <i>And he desired to marry her; but he disliked the +hair upon her legs; so the devils made for him the depilatory +of quick-lime, wherewith she removed the hair, and he married +her; and he loved her, and confirmed her in her kingdom. +He used to visit her every month once, and to remain with +her three days; and her reign expired on the expiration of</i> +<span class='pagenum'><a name="Page_144" id="Page_144">[Pg 144]</a></span> +<i>the reign of Solomon. It is related that he began to reign +when he was thirteen years of age, and died at the age of +three and fifty years. Extolled be the perfection of Him to +the duration of whose dominion there is no end!</i></p> + +<p class="name">(xxvii. 15-45.)</p> + +<p><i>We subjected</i> unto Solomon the wind, which travelled +in the morning (<i>unto the period when the sun began to +decline</i>) <i>the distance of</i> a month’s <i>journey</i>, and in the evening +<i>from the commencement of the declining of the sun into +its setting</i> a month’s <i>journey</i>. And We made the fountain +of molten brass to flow for him <i>three days with their nights</i> +[in every month], <i>as water floweth;<a name="FNanchor_319" id="FNanchor_319"></a><a href="#Footnote_319" class="fnanchor">319</a> and the people worked +until the day</i> [of its flowing], <i>with that which had been given +into Solomon</i>. And of the jinn [were] those who worked +in his presence, by the will of his Lord; and such of them +as swerved from <i>obedience to</i> Our command We will cause +to taste of the punishment of hell <i>in the world to come</i> (<i>or, +as it is said by some, We cause to taste of its punishment in +the present world, an angel beating them with a scourge from +hell, the stripe of which burneth them</i>). They made for him +whatever he pleased, of lofty halls (<i>with steps whereby to +ascend to them</i>), and images (<i>for they were not forbidden by +his law</i><a name="FNanchor_320" id="FNanchor_320"></a><a href="#Footnote_320" class="fnanchor">320</a>), and large dishes, like great tanks for watering +camels, <i>around each of which assembled a thousand men, +eating from it</i>, and cooking-pots standing firmly <i>on their +legs, cut out from the mountains in El-Yemen, and to which +they ascended by ladders</i>. <i>And We said</i>, Work, O family of +David, <i>in the service of God</i>, with thanksgiving <i>unto Him +for what He hath given you</i>:—but few of My servants are +the thankful. And when We decreed that he (<i>namely, +Solomon</i>) should die, <i>and he died, and remained standing, +and leaning upon his staff for a year, dead, the jinn meanwhile</i> +<span class='pagenum'><a name="Page_145" id="Page_145">[Pg 145]</a></span> +<i>performing those difficult works as they were accustomed +to do, not knowing of his death, until the worm ate his staff, +whereupon he fell down</i>, nothing showed them his death +but the eating reptile (<i>the worm</i>) that ate his staff.<a name="FNanchor_321" id="FNanchor_321"></a><a href="#Footnote_321" class="fnanchor">321</a> And +when he fell down, the jinn plainly perceived that if they +had known things unseen (<i>of which things was the death of +Solomon</i>), they had not continued in the ignominious +affliction (<i>that is, in their difficult works</i>), <i>imagining that he +was alive, inconsistently with their opinion that they knew +things unseen. And that the period was a year was known +by calculating what the worm had eaten of his staff since +his death in each day and night or other space of time.</i> +(xxxiv. 11-13.)</p> +<hr /> +<p><span class='pagenum'><a name="Page_146" id="Page_146">[Pg 146]</a></span></p> + +<h3><i>JONAH.</i></h3> + +<p>Verily Jonah [Yoonus] was one of the apostles. [Remember] +when he fled unto the laden ship, <i>being angry with +his people, because the punishment wherewith he had threatened +them did not fall upon them; wherefore he embarked in the +ship; and it became stationary in the midst of the sea: so +the sailors said, Here is a slave who hath fled from his master, +and the lot will discover him</i>:—and he cast lots <i>with those +who were in the ship</i>, and he was [the] one upon whom the +lot fell. <i>They therefore cast him into the sea</i>, and the fish +swallowed him; and he was reprehensible, <i>for having gone +to the sea, and embarked in the ship, without the permission +of his Lord</i>. And had he not been of those who glorified +God (<i>by his saying often in the belly of the fish, There is no +god but Thou! I extol Thy perfection! Verily I have +been of the offenders!</i>), he had remained in his belly +until the day of resurrection.<a name="FNanchor_322" id="FNanchor_322"></a><a href="#Footnote_322" class="fnanchor">322</a> And We cast him on the +plain land, <i>the same day, or after three or seven days, or +twenty or forty days</i>; and he was sick; and We caused a +gourd plant<a name="FNanchor_323" id="FNanchor_323"></a><a href="#Footnote_323" class="fnanchor">323</a> to grow up over him, <i>to shade him</i>. <i>It had a +trunk, contrary to what is the case of gourds in general, being +miraculously produced for him.</i><a name="FNanchor_324" id="FNanchor_324"></a><a href="#Footnote_324" class="fnanchor">324</a> <i>And a wild she-goat came</i> +<span class='pagenum'><a name="Page_147" id="Page_147">[Pg 147]</a></span> +<i>to him evening and morning, of whose milk he drank until he +became strong.</i> And We sent him <i>after that, as before</i>, unto +<i>his people in Nineveh, in the land of El-Moṣil</i>, a hundred +thousand, or they were a greater number by <i>twenty or +thirty or seventy thousand</i>; and they believed <i>on beholding +the punishment wherewith they had been threatened</i>;<a name="FNanchor_325" id="FNanchor_325"></a><a href="#Footnote_325" class="fnanchor">325</a> +wherefore We allowed them enjoyment <i>of their goods</i> for +a time, <i>until the expiration of their terms of life</i>. (xxxvii. +139-148.)</p> +<hr /> +<p><span class='pagenum'><a name="Page_148" id="Page_148">[Pg 148]</a></span></p> + +<h3><i>EZRA.</i></h3> + +<p>[Hast thou not considered] him who passed by a city +(<i>which was Jerusalem</i>), <i>riding upon an ass, and having with +him a basket of figs and a vessel of the juice of grapes</i> (<i>and +he was ´Ozeyr</i> [Ezra]), and it was falling down upon its +roofs, <i>Nebuchadnezzar having ruined it</i>? He said, <i>wondering +at the power of God</i>, How will God quicken this after +its death?—And God caused him to die for a hundred +years. Then He raised him to life: [and] He said <i>unto him</i>, +How long hast thou tarried <i>here</i>?—He answered I have +tarried a day, or part of a day.—<i>For he slept in the first +part of the day, and was deprived of his life, and was reanimated +at sunset.</i> He said Nay, thou hast tarried a +hundred years: but look at thy food and thy drink: they +have not become changed by time: and look at thine ass.—<i>And +he beheld it dead, and its bones white and shining.—We +have done this that thou mayest know</i>, and that We may +make thee a sign <i>of the resurrection</i> unto men. And look +at the bones <i>of thine ass</i>, how We will raise them; then +We will clothe them with flesh.—<i>So he looked at them, and +they had become put together, and were clothed with flesh, and +life was breathed into it, and it brayed.</i> Therefore when it +had been made manifest to him he said, I know that God +is able to accomplish everything. (ii. 261.)</p> +<hr /> +<p><span class='pagenum'><a name="Page_149" id="Page_149">[Pg 149]</a></span></p> + +<h3><i>THE MESSIAH.</i></h3> + +<p><i>Remember</i> when the wife of ´Imrán<a name="FNanchor_326" id="FNanchor_326"></a><a href="#Footnote_326" class="fnanchor">326</a> said, (<i>when she had +become aged, and desired offspring, wherefore she supplicated +God, and became sensible of pregnancy</i>,) O my Lord, verily +I devote unto Thee what is in my womb, to be dedicated +<i>to the service of Thy holy house</i>: then accept [it] from +me; for Thou art the Hearer <i>of prayer</i>, the Knower <i>of +intentions</i>. <i>And ´Imrán perished while she was pregnant.</i> +And when she gave birth to it, (<i>namely her daughter; and +she was hoping that it might be a boy; since none but boys +were dedicated</i>,) she said, O my Lord, verily I have brought +forth a female, (and God well knew what she had brought +forth,) and the male is not as the female, <i>the latter not +being fit for the service</i> [of the temple]; and I have named +her Mary [Maryam]; and I beg thy protection for her and +her offspring from the accursed devil.<a name="FNanchor_327" id="FNanchor_327"></a><a href="#Footnote_327" class="fnanchor">327</a> (<i>In the traditions</i> +[it is said], <i>No child is born but the devil hath touched it at +the time of its birth, wherefore it first raiseth its voice by +crying, excepting Mary and her son.</i><a name="FNanchor_328" id="FNanchor_328"></a><a href="#Footnote_328" class="fnanchor">328</a>) And her Lord accepted +her (<i>that is, He accepted Mary from her mother</i>) with a +gracious acceptance, and caused her to grow with an +excellent growth, <i>as though she grew in a day as a child</i> +[generally] <i>groweth in a month</i>. <i>Her mother took her to +the doctors, the keepers of the Holy House, and said, Receive</i> +<span class='pagenum'><a name="Page_150" id="Page_150">[Pg 150]</a></span> +<i>ye this devoted child. And they eagerly desired her, because +she was the daughter of their chief. But Zechariah said, I am +more worthy of having her; for her maternal aunt is with +me. They however replied, Nay, but we will cast lots.—So +they departed (and they were nine and twenty) to the river +Jordan, and cast their divining arrows on the understanding +that he whose arrow should become steady in the water and +rise should be</i> [acknowledged] <i>most worthy of her; and the +arrow of Zechariah became steady, and he took her, and +built for her a chamber in the temple, with stairs to which +no one ascended but himself. And he used to bring her her +food and her drink and her ointment; and used to find +with her the fruits of winter in summer, and the fruits of +summer in winter, as He—whose name be exalted!—hath +said</i>, And Zechariah maintained her. Whenever Zechariah +went in to her in the chamber, he found with her provisions. +He said, O Mary, whence came to thee this? +She answered, (<i>being then a little child</i>,) It is from God: +<i>He bringeth it to me from Paradise</i>: for God supplieth +whom He pleaseth without reckoning.</p> + +<p>Then, <i>when he saw this, and knew that He who was able +to produce a thing out of its season was able to give a child +in old age, (and the people of his house had become extinct,)</i> +Zechariah supplicated his Lord, <i>when he had entered the +chamber to pray in the latter part of the night</i>. He said, +O my Lord, give me from Thee a good offspring (<i>a righteous +son</i>); for Thou art the Hearer of prayer.—And the angels +(<i>by which is meant Gabriel</i>) called to him as he stood +praying in the chamber (<i>that is, the temple</i>), saying, God +promiseth thee John [Yaḥyá], who shall be a verifier of +[the] Word <i>which cometh</i> from God, (<i>that is, Jesus</i> [´Eesa]; +<i>for he is the Spirit of God, and was named</i> [the] <i>Word +because he was created by the word Be</i>,) and a chief, (<i>or one +followed</i>,) and chaste, and a prophet, of the righteous. (<i>It +is related that he neither did any sin nor intended any.</i>)—He +said, O my Lord, how shall I have a son, when old +<span class='pagenum'><a name="Page_151" id="Page_151">[Pg 151]</a></span> +age hath come upon me, <i>when I have attained the utmost +age, a hundred and twenty years</i>, and my wife is barren, +<i>and hath attained the age of eight and ninety</i>?—He +answered, <i>It shall be</i> thus. God will do what He +pleaseth.—He said, O my Lord, give me a sign.—He +replied, Thy sign [shall be] that thou shalt not speak +unto men for three days, except by signal; but remember +thy Lord often, and glorify [Him] in the evening and in +the morning. (iii. 31-36.)</p> + +<p>And he went forth unto his people from the chamber, +and made a sign unto them, [as though he would say] +Glorify [God] in the morning and in the evening <i>as usual</i>. +<i>And he knew by his being prevented from speaking unto +them that his wife had conceived John. And after his birth, +by some years, God said unto him</i>, O John, receive the book +(<i>that is, the Law</i>) with resolution. And We bestowed on +him wisdom (<i>the gift of prophecy</i>) [when he was yet] a +child, <i>three years of age</i>, and compassion from Us <i>for mankind</i>, +and [a disposition to bestow] alms <i>upon them</i>. And +he was pious, and dutiful to his parents, and was not +proud [nor] rebellious <i>toward his Lord</i>; and peace <i>from +Us</i> [was] on him on the day when he was born, and on the +day of his death, and [shall be] on the day when he shall +be raised to life. (xix. 12-15.)</p> + +<p>And <i>remember</i> when the angels (<i>that is, Gabriel</i>) said, +O Mary, verily God hath chosen thee and hath purified +thee and hath chosen thee above the women of the +peoples <i>of thy time</i>. O Mary, be devout towards thy +Lord and prostrate thyself and bow down with those who +bow down: <i>pray with those who pray</i>.—This is [one] of +the announcements of things unseen <i>by thee</i>: We reveal +it unto thee, <i>O Moḥammad</i>; for thou wast not with them +when they cast their divining arrows <i>that it might appear +to them</i> which of them should rear Mary, and thou wast +not with them when they disputed together <i>as to rearing +her</i>.—<i>Remember</i> when the angels (<i>that is, Gabriel</i>) said, O +<span class='pagenum'><a name="Page_152" id="Page_152">[Pg 152]</a></span> +Mary, verily God promiseth thee [the] Word from Him, +whose name [shall be] the Messiah [El-Meseeḥ], Jesus the +son of Mary, honourable in this world <i>by his prophetic +office</i>, and in the world to come <i>by his intercession and +high stations</i>, and of those admitted near <i>unto God</i>; and +he shall speak unto men in the cradle, and when of full +age,<a name="FNanchor_329" id="FNanchor_329"></a><a href="#Footnote_329" class="fnanchor">329</a> and [he shall be] of the righteous.—She said, O +my Lord, how shall I have a son, when a man hath not +touched me?—He answered, <i>It shall be</i> thus; God will +create what He pleaseth: when He determineth a thing, +He only saith unto it, Be,—and it is. And He will teach +him writing and wisdom and the Law and the Gospel, +and <i>constitute him</i> an apostle to the children of Israel, <i>in +youth or after adolescence</i>. <i>And Gabriel breathed into the +bosom of her shift; whereupon she conceived; and those +events of her history which are related in the Soorat Maryam</i> +[Ḳur. xix.] <i>happened</i>. (iii. 37-43.)</p> + +<p>Relate in the book (<i>that is, the Ḳur-án</i>) <i>the history of</i> +Mary, when she retired from her family to a place towards +the east, <i>in the house</i>, and she took a veil [to conceal herself] +from them; and We sent unto her our spirit <i>Gabriel</i>, +and he appeared unto her as a perfect man. She said, I +beg the Compassionate to preserve me from thee! If +thou be a pious person, <i>thou wilt withdraw from me</i>.—He +replied, I am only the messenger of thy Lord [to inform +thee] that He will give thee a pure son, <i>endowed with the +gift of prophecy</i>. She said, How shall I have a son, when +a man hath not touched me, and I am not a harlot? He +answered, Thus <i>shall it be: a son shall be created unto thee +without a father</i>. Thy Lord saith, This is easy unto Me; +and <i>thus shall it be</i> that We may make him a sign unto +men, <i>showing Our power</i>, and a mercy from Us <i>unto him +who shall believe in him</i>: for it is a thing decreed.—And +<span class='pagenum'><a name="Page_153" id="Page_153">[Pg 153]</a></span> +she conceived him; and she retired with him [yet unborn] +to a distant place <i>far from her family</i>; and the pains of +childbirth urged her to repair to the trunk of a palm-tree +<i>that she might lean against it</i>. <i>And she gave birth to the +child, which was conceived and formed and born in an hour.</i><a name="FNanchor_330" id="FNanchor_330"></a><a href="#Footnote_330" class="fnanchor">330</a> +She said, Oh! would that I had died before this <i>event</i>, +and had been a thing forgotten [and] unnoticed!—But +he who was below her (<i>namely Gabriel, who was on a +lower place than she</i>) called to her, Grieve not. God hath +made below thee a rivulet: and shake thou towards thee +the trunk of the palm-tree (<i>which was dried-up</i>); it shall +let fall upon thee ripe dates, fresh-gathered: therefore +eat <i>of the dates</i>, and drink <i>of the water of the rivulet</i>, and +be of cheerful eye <i>on account of the child</i>: and if thou see +any one of mankind, <i>asking thee concerning the child</i>, say, +I have vowed unto the Compassionate an abstinence <i>from +speech with mankind respecting him and other matters</i>; +therefore I will not speak to-day unto a man <i>after this</i>.</p> + +<p>And she brought him [namely the child] unto her +people, carrying him. They said, O Mary, thou hast +done a strange thing. O sister of Aaron, (<i>he was a righteous +man; and the meaning is, O thou who art like him in +chastity</i>,<a name="FNanchor_331" id="FNanchor_331"></a><a href="#Footnote_331" class="fnanchor">331</a>) thy father was not a man of wickedness, nor +was thy mother a harlot. <i>Then whence gottest thou this +child?</i>—And she made a sign <i>to them</i>, [pointing] towards +him, [namely the child, as though she would say,] <i>Speak +ye unto him.</i> They said, How shall we speak unto him +<span class='pagenum'><a name="Page_154" id="Page_154">[Pg 154]</a></span> +who is in the cradle, an infant? He [however] said, +Verily I am the servant of God:<a name="FNanchor_332" id="FNanchor_332"></a><a href="#Footnote_332" class="fnanchor">332</a> He hath given me the +book <i>of the Gospel</i>, and hath appointed me a prophet; and +He hath made me blessed wherever I shall be, and hath +commanded me to observe prayer and give alms as long +as I shall live, and <i>hath made me</i> dutiful to my mother, +and hath not made me proud [nor] wicked. And peace +<i>from God</i> [was] on me on the day when I was born, and +[will be] on the day when I shall die, and on the day +when I shall be raised to life.—This [was] Jesus the son +of Mary. <i>I have spoken</i> the saying of truth, concerning +which they (<i>namely the Christians</i>) doubt, <i>saying that Jesus +is the son of God</i>. It is not [meet] for God to get a son. +Extolled be His purity <i>from that</i> [imputation]! When He +decreeth a thing <i>that He desireth to bring into existence</i>, +He only saith unto it, Be,—and it is: <i>and thus He +created Jesus the son of Mary without a father</i>.—And <i>say</i>, +Verily God is my Lord and your Lord: therefore worship +ye Him: this is a right way, <i>leading to Paradise</i>. But +the sects have differed among themselves; <i>that is, the +Christians have differed concerning Jesus, as to whether he +be the son of God, or a deity with Him, or the third of three</i>. +And woe unto them who have disbelieved <i>in that which +hath been stated, or in other matters</i>, on account of the +assembly of a great day, <i>the day of resurrection, and its +terrors</i>. How will they hear, and how <i>will they</i> see, on +the day when they shall come unto Us <i>in the world to +come</i>! But the offenders to-day (<i>that is, in the present +world</i>) are in a manifest error: <i>they are deaf, so that they +hear not the truth; and blind, so that they see it not</i>. +And do thou, <i>O Moḥammad</i>, warn them (<i>namely the unbelievers +of Mekkeh</i>) of the day of sighing (<i>the day of resurrection, +when the evil-doer shall sigh for his having neglected</i> +<span class='pagenum'><a name="Page_155" id="Page_155">[Pg 155]</a></span> +<i>to do good in the present world</i>), when the command <i>for +their punishment</i> shall be fulfilled, while they (<i>in the present +world</i>) are in a state of heedlessness <i>with respect to it</i>, and +while they believe not <i>therein</i>. Verily We shall inherit +the earth and whomsoever are upon it (<i>the heedless and +others; they being destroyed</i>); and unto Us shall they be +brought back <i>to be recompensed</i>. (xix. 16-41.)</p> + +<p><i>And when God sent him</i> [Jesus] <i>to the children of +Israel, he said unto them, Verily I am the apostle of God +unto you</i>; for I have come unto you with a sign from +your Lord; for I will make for you of earth the similitude +of a bird, and will breathe into it, and it shall be a +bird,<a name="FNanchor_333" id="FNanchor_333"></a><a href="#Footnote_333" class="fnanchor">333</a> by the permission (<i>or will</i>) of God;<a name="FNanchor_334" id="FNanchor_334"></a><a href="#Footnote_334" class="fnanchor">334</a> (<i>and he made +for them a bat; for it is the most perfect of birds in make; +and it flew, while they looked at it; but when it had gone +out of their sight, it fell down dead</i>;) and I will cure the +blind from his birth, and the leper; (<i>and he cured in one day +fifty thousand, by prayer, on the condition of faith</i>;) and I +will raise to life the dead, by the permission of God; (<i>this +he repeated to deny his divinity: and he raised to life ´Áriz</i> +[Lazarus] <i>a friend of his; and a son of the old woman, +and the daughter of the publican; and they lived, and +children were born to them; and Shem the son of Noah, who +died immediately</i>;) and I will tell you what ye eat and +what ye store up in your houses. Verily therein will be +a sign unto you, if ye be believers. And <i>I have come +unto you</i> as a verifier of that which was before me, of the +<span class='pagenum'><a name="Page_156" id="Page_156">[Pg 156]</a></span> +Law, and to make lawful unto you part of what was made +unlawful to you <i>therein</i>; (<i>and he made lawful to them, of +fish and fowls, whatsoever is without fin or spur; and it is +said that he made lawful all, and that ‘part’ is used in +the sense of ‘the whole:’</i>) and I have come unto you with +a sign from your Lord; therefore fear ye God, and obey +me <i>in that which I command you, as to the confession of +the unity of God and the service of Him</i>. Verily God is +my Lord and your Lord; therefore worship Him. This +is [the] right way. <i>But they accused him of falsehood and +believed not in him.</i> And when Jesus perceived their +unbelief, he said, Who [will be] my helpers for God? +The apostles<a name="FNanchor_335" id="FNanchor_335"></a><a href="#Footnote_335" class="fnanchor">335</a> answered, We [will be] the helpers of God. +We have believed in God; and bear thou witness, <i>O +Jesus</i>, that we are Muslims [or resigned]. O our Lord, +we have believed in that which Thou hast sent down <i>of +the Gospel</i>, and we have followed the Apostle, <i>Jesus</i>; +therefore write us down among those who bear witness <i>of +Thy unity and of the truth of Thine apostle</i>.—And they +(<i>that is, the unbelievers among the children of Israel</i>) devised +a stratagem <i>against Jesus, to slay him treacherously</i>; but +God devised a stratagem <i>against them; for He put the +likeness of Jesus upon one who intended his slaughter, and +they slew him; and Jesus was taken up</i> [into heaven],<a name="FNanchor_336" id="FNanchor_336"></a><a href="#Footnote_336" class="fnanchor">336</a> +<span class='pagenum'><a name="Page_157" id="Page_157">[Pg 157]</a></span> +and God is the best of those who devise stratagems.... +<i>It is related that God sent a cloud to Jesus, and it took him +up; but his mother clung unto him and wept: whereupon +he said unto her, Verily the resurrection will unite us.—It +is also related that he will descend shortly before the resurrection +and judge according to the law of our prophet</i> +[Moḥammad], <i>slay Antichrist and the swine, break the +cross, and impose the capitation-tax</i> [on unbelievers].—<i>Also, +that he will remain, according to one tradition, seven +years; according to another, forty years; and die, and be +prayed over: but it is probable that</i> [by the latter period] +<i>is meant the whole time of his tarrying upon the earth, before +the ascension and after</i>. (iii. 43—47.)</p> + +<p><i>Remember</i> when the apostle said, O Jesus, son of Mary, +is thy Lord able to cause a table to descend unto us from +heaven?<a name="FNanchor_337" id="FNanchor_337"></a><a href="#Footnote_337" class="fnanchor">337</a> He replied, Fear God, <i>in demanding signs</i>, if +<span class='pagenum'><a name="Page_158" id="Page_158">[Pg 158]</a></span> +ye be believers. They said, We desire that we may eat +therefrom, and that our hearts may be at ease <i>in consequence +of additional evidence</i>, and we may know, <i>with +increased knowledge</i>, that thou hast spoken truth unto us +<i>in asserting thyself to be a prophet</i>, and may be witnesses +thereof.—Jesus the son of Mary said, O God, our Lord, +cause a table to descend unto us from heaven, that it +(<i>namely the day of its descent</i>) may be unto us a festival,<a name="FNanchor_338" id="FNanchor_338"></a><a href="#Footnote_338" class="fnanchor">338</a> +unto the first of us and the last of us (<i>or those who shall +come after us</i>), and a sign from Thee <i>of Thy power, and of +my prophetic office</i>; and provide us with food <i>thereby</i>; for +Thou art the best of providers.—God said, <i>in reply to +him</i>, Verily I will cause it to descend unto you; but +whosoever of you shall disbelieve after <i>its descent</i>, I will +surely punish him with a punishment wherewith I will +not punish any [other] of the peoples.—<i>And the angels</i> +<span class='pagenum'><a name="Page_159" id="Page_159">[Pg 159]</a></span> +<i>descended with it from heaven: upon it were seven cakes of +bread and seven fishes; and they ate of them until they +were satisfied. And in a tradition related by Ibn-´Abbás +it is said that the table brought down from heaven bread +and flesh, and they were commanded not to act deceitfully, +nor to store up for the morrow; but they</i> [that is, some of +the people] <i>did so, and were transformed into apes and +swine</i>. (v. 112-115.)</p> + +<p>Propound unto them, as an example, the inhabitants +of the city <i>of Antioch</i>, when the apostles <i>of Jesus</i> came +unto it;<a name="FNanchor_339" id="FNanchor_339"></a><a href="#Footnote_339" class="fnanchor">339</a> when We sent unto them two,<a name="FNanchor_340" id="FNanchor_340"></a><a href="#Footnote_340" class="fnanchor">340</a> and they charged +<span class='pagenum'><a name="Page_160" id="Page_160">[Pg 160]</a></span> +them with falsehood; wherefore We strengthened <i>them</i> +with a third;<a name="FNanchor_341" id="FNanchor_341"></a><a href="#Footnote_341" class="fnanchor">341</a> and they said, Verily we are sent unto +you. They replied, Ye are not [aught] save men like us, +and the Compassionate hath not revealed anything: ye +do nothing but lie. They said, Our Lord knoweth that +we are indeed sent unto you; and naught is imposed on +us but the delivering of a plain message, <i>shown to be true +by manifest proofs, namely the cure of him who hath been +born blind and of the leper and the sick, and the raising of +the dead</i>. [The people of Antioch] said, Verily we presage +evil from you; <i>for the rain is withheld from us on your +account</i>: if ye desist not, we will assuredly stone you, +and a painful punishment shall surely betide you from us. +[The apostles] replied, Your evil luck is with you <i>because +of your unbelief</i>. If ye have been warned, <i>will ye presage +evil and disbelieve</i>? Nay, ye are an exorbitant people.—And +there came from the furthest part of the city a man +(<i>namely Ḥabeeb the carpenter, who had believed in the +apostles</i>) running: he said, O my people, follow the +apostles: follow those who ask not of you a recompense, +and who are rightly directed. <i>And it was said unto +him, Art thou of their religion? He replied</i>, And +why should I not worship Him who hath created me, and +unto whom ye shall be brought back <i>after death</i>? Shall +I take deities beside Him? If the Compassionate be +pleased to afflict me, their intercession will not avert from +me aught, nor will they deliver. Verily, in that case (<i>if I +worshipped aught but God</i>), I should be in a manifest +error. Verily I believe in your Lord; therefore hear +ye me.—<i>But they stoned him, and he died;<a name="FNanchor_342" id="FNanchor_342"></a><a href="#Footnote_342" class="fnanchor">342</a> and</i> it was +said <i>unto him at his death</i>, Enter thou into Paradise. +<i>And it is said that he entered it alive.</i> He said, O would +that my people knew my Lord’s forgiveness of me and +His having made me [one] of those who are honoured?—And +<span class='pagenum'><a name="Page_161" id="Page_161">[Pg 161]</a></span> +We sent not down against his people after him (<i>that +is, after his death</i>) an army <i>of angels</i> from heaven <i>to +destroy them</i>, nor were We sending down <i>angels to destroy +any one</i>. It (<i>namely their punishment</i>) was naught but +one cry <i>which Gabriel uttered against them</i>; and lo, they +were extinct. (xxxvi. 12-28.)</p> + +<p><i>We have cursed the Jews</i> ... for their disbelief <i>in Jesus</i> +and their uttering against Mary a great calumny and +their saying, We have killed the Messiah, Jesus the son +of Mary, the apostle of God,—Yet they killed him not +nor crucified him; but one (<i>namely the person whom they +crucified</i>) was made to appear to them like <i>Jesus</i>; and +verily those who disagreed respecting him were in doubt +concerning him, <i>or his slaughter; for some of them said, +when they saw the slain person, The face is the face of +Jesus; but the body is not his body:—and others said, It +is he</i>:<a name="FNanchor_343" id="FNanchor_343"></a><a href="#Footnote_343" class="fnanchor">343</a>—they had no knowledge of him; but only +followed an opinion. And they did not really kill him; +but God took him up unto Himself; and God is mighty +[and] wise. And there is not of the people of the +Scripture <i>one</i> but he shall assuredly believe in him +(<i>namely Jesus</i>) before his death; <i>that is, before his own +death, or before the death of Jesus, when he descendeth shortly +before the resurrection</i>;<a name="FNanchor_344" id="FNanchor_344"></a><a href="#Footnote_344" class="fnanchor">344</a> and on the day of resurrection +<span class='pagenum'><a name="Page_162" id="Page_162">[Pg 162]</a></span> +he (<i>namely Jesus</i>) shall be a witness against them +(iv. 155-157.)</p> + +<p>When God shall say, <i>on the day of resurrection</i>, O +Jesus, son of Mary, hast thou said unto men, Take me +and my mother as two deities, beside God?—<i>Jesus</i> shall +answer, <i>after being agitated</i> (<i>or after it shall have thundered</i>), +Extolled be Thy purity <i>from the imputation of aught +that is unsuitable to Thee, as the having a partner, and other +things</i>! It is not for me to say that which is not right +for me. Had I said it, Thou hadst known it. Thou +knowest what is in me; but I know not what is in +Thee; for Thou well-knowest things unseen. I said not +unto them aught but that which Thou commandedst me; +<i>namely</i> Worship ye God, my Lord and your Lord;—and +I was a watcher over them, <i>commanding them to abstain +from what they said</i>, while I remained among them: but +since Thou hast taken me to Thyself,<a name="FNanchor_345" id="FNanchor_345"></a><a href="#Footnote_345" class="fnanchor">345</a> Thou hast been the +watcher over them, and Thou art the witness of all +things. If Thou punish them, (<i>that is, such of them as +have continued in unbelief</i>,) they are Thy servants <i>and +Thou mayest do with them as Thou pleasest</i>; and if Thou +forgive them, (<i>that is, such of them as have believed</i>,) Thou +art the Mighty, the Wise. (v. 116-118.)</p> + +<p>When the son of Mary was proposed as an instance +(<i>when the saying of God was revealed, Verily ye and what +ye worship beside God</i> [shall be] <i>fuel of hell</i> [Kur. xxi. +98], <i>and the polytheists said, We are content for our gods +to be with Jesus, for he hath been worshipped beside God</i>,<a name="FNanchor_346" id="FNanchor_346"></a><a href="#Footnote_346" class="fnanchor">346</a>) +<span class='pagenum'><a name="Page_163" id="Page_163">[Pg 163]</a></span> +lo, thy people, <i>the polytheists</i>, cried out <i>in joy</i> thereat, and +they said, [Are] our gods better, or [is] he? <i>We are content +for our gods to be with him.</i>—They proposed not it +(<i>namely the instance</i>) unto thee otherwise than as a cause +of dispute (<i>knowing that the word ‘what’ applieth to that +which is not endowed with reason; so that it doth not reflect +upon Jesus, on whom be peace!</i>): yea, they are a contentious +people. He (<i>namely Jesus</i>) is no other than a +servant whom We favoured <i>with the gift of prophecy</i>; and +We proposed him, <i>by reason of his having come into existence +without a father</i>, as an instance <i>of the divine power</i> unto +the children of Israel. And if We pleased, We would +substitute for you angels to succeed in the earth.<a name="FNanchor_347" id="FNanchor_347"></a><a href="#Footnote_347" class="fnanchor">347</a> And +verily he (<i>namely Jesus</i>) <i>shall be</i> a sign of the [last] +hour:<a name="FNanchor_348" id="FNanchor_348"></a><a href="#Footnote_348" class="fnanchor">348</a> <i>it shall be known by his descending</i>: wherefore +doubt not thereof.—And <i>say unto them</i>, Follow ye me <i>in +confessing the unity of God</i>: this, <i>which I command you to +follow</i>, is a right way. And let not the devil turn you +away <i>from the religion of God</i>; for he is unto you a manifest +enemy.—And when Jesus came with manifest proofs +(<i>with miracles and ordinances</i>), he said, I have come unto +you with wisdom (<i>with prophecy and with the ordinances +of the Gospel</i>), and to explain unto you part of [the things] +concerning which ye disagree: therefore fear ye God, and +<span class='pagenum'><a name="Page_164" id="Page_164">[Pg 164]</a></span> +obey me. Verily God is my Lord and your Lord; +wherefore worship ye Him: this is a right way.—But +the parties disagreed among themselves <i>respecting Jesus, +whether he were God, or the son of God, or the third of three</i>: +and woe unto them that transgressed <i>in that which they +said respecting Jesus</i>, because of the punishment of an +afflicting day! (xliii. 57-65.)</p> + +<p>Verily the similitude of Jesus in the sight of +God is as the similitude of Adam. He created him +(<i>Adam</i>) of earth: then He said unto him, Be,—and he +was. <i>In like manner he said unto Jesus, Be, without a +father,—and he was.</i> <i>This is</i> the truth from thy Lord: +therefore be not thou of those who doubt. And whosoever +<i>of the Christians</i> argueth with thee respecting him, after +the knowledge that hath come unto thee <i>concerning him</i>, +say, Come ye, let us call our sons and your sons and our +wives and your wives, and ourselves and yourselves <i>will +assemble</i>: then we will invoke, and will lay the curse of +God on those who lie, <i>saying, O God, curse the liar respecting +the nature of Jesus!—And the prophet invited a +company from Nejrán to do so, when they had argued with +him respecting Jesus; and they said</i>, [Wait] <i>until we consider +our case: then we will come unto thee. And their +counsellor said, Ye know his prophetic office, and that no +people have execrated a prophet but they have perished. +They however quieted the man, and departed, and came +unto the prophet. And he had come forth, having with him +El-Ḥasan and El-Ḥoseyn and Fáṭimeh and ´Alee; and he +said unto them, When I pray, say ye Amen. But they +refused to execrate, and made peace with him on the condition +of their paying tribute.</i>—Verily this is indeed the true +history, and there is no deity but God, and verily God is +indeed the Mighty, the Wise. (iii. 52-55.)</p> + +<p>O people of the Scripture (<i>that is, of the Gospel</i>), exceed +not the just bounds in your religion,<a name="FNanchor_349" id="FNanchor_349"></a><a href="#Footnote_349" class="fnanchor">349</a> nor say of God +<span class='pagenum'><a name="Page_165" id="Page_165">[Pg 165]</a></span> +[aught] but the truth. The Messiah, Jesus the son of +Mary, [was] only the apostle of God, and His Word, which +he transmitted unto Mary, and a spirit (<i>that is, a being +possessing a spirit</i>) from Him. (<i>He is mentioned in conjunction +with God, in order to show him honour, and is not, +as ye assert, the son of God, or a God with Him, or the third +of three; for the being possessing a spirit is compound, and +the Deity must be confessed to be pure from the imputation +of composition and the relationship of a compound being to +Him.</i>) Therefore believe in God and His apostles, and +say not, <i>There are</i> three <i>gods, God and Jesus and his +mother</i>.<a name="FNanchor_350" id="FNanchor_350"></a><a href="#Footnote_350" class="fnanchor">350</a> Abstain <i>from this, and say what will be</i> better +for you; <i>that is, assert the unity of God</i>. God is only one +god. Extolled be His purity from the imputation of His +having a son! To Him belongeth whatsoever is in the +heavens and whatsoever is in the earth: and God is a +sufficient witness <i>thereof</i>. The Messiah doth not disdain +to be a servant unto God, nor do the angels who are +admitted near <i>unto Him</i>. (iv. 169, 170.)</p> + +<hr /> + +<h2>FOOTNOTES:</h2> + +<div class="footnote"><p><a name="Footnote_1" id="Footnote_1"></a><a href="#FNanchor_1"><span class="label">[1]</span></a> See prefatory note, p. 2.</p></div> + +<div class="footnote"><p><a name="Footnote_2" id="Footnote_2"></a><a href="#FNanchor_2"><span class="label">[2]</span></a> <i>i.e.</i>, the glory of the clan.</p></div> + +<div class="footnote"><p><a name="Footnote_3" id="Footnote_3"></a><a href="#FNanchor_3"><span class="label">[3]</span></a> Battles.</p></div> + +<div class="footnote"><p><a name="Footnote_4" id="Footnote_4"></a><a href="#FNanchor_4"><span class="label">[4]</span></a> This and the other verses quoted +in this chapter are taken from the +translations of old Arab poetry contributed +by Mr. C. J. Lyall to the +<i>Journal of the Royal Asiatic Society of +Bengal (Translations from the Hamâseh +and the Aghânî; The Mo`allaqah +of Zuheyr)</i>. They imitate the metres +of the original Arabic verse, but are +nevertheless as literal as need be. +The transliteration of proper names +in the verses (and in other quotations) +has been assimilated to the system +adopted by Mr. Lane, from which in +this work I only depart in the case +of names which by frequent use have +become almost the property of the +English language.</p></div> + +<div class="footnote"><p><a name="Footnote_5" id="Footnote_5"></a><a href="#FNanchor_5"><span class="label">[5]</span></a> A tribe.</p></div> + +<div class="footnote"><p><a name="Footnote_6" id="Footnote_6"></a><a href="#FNanchor_6"><span class="label">[6]</span></a> The subject of the poem, mentioned +in the second hemistich of the +third verse as ‘thou,’ whose death +the supposed author (‘one valiant’) +avenged.</p></div> + +<div class="footnote"><p><a name="Footnote_7" id="Footnote_7"></a><a href="#FNanchor_7"><span class="label">[7]</span></a> For these and other stories about +Ḥátim, see Caussin de Perceval’s <i>Essai +sur l’Histoire des Arabes</i>, ii. 607-628: +a book which is a treasury of Arab +life, and abounds in those anecdotes +which reveal more of the character of +the people than whole volumes of +ethnological treatise.</p></div> + +<div class="footnote"><p><a name="Footnote_8" id="Footnote_8"></a><a href="#FNanchor_8"><span class="label">[8]</span></a> The later Arabic poets were mostly +incapable of the genius of the old +singers: the times had changed, and +the ancient poetry appeared almost +as exotic to their ideas as it does to +our own. No greater mistake can be +made than to judge of the old poets +by such a writer as Behá-ed-deen +Zoheyr, of whom Professor E. H. +Palmer has lately given us so beautiful +a version. There is nothing in +common between El-Behá and ´Antarah—scarcely +even the language.</p></div> + +<div class="footnote"><p><a name="Footnote_9" id="Footnote_9"></a><a href="#FNanchor_9"><span class="label">[9]</span></a> Deutsch, <i>Lit. Remains</i>, 453, 454: +cp. Nöldeke, <i>Beiträge zur Kennt. d. +Poesie d. alten Araber</i>, xxiii., xxiv.</p></div> + +<div class="footnote"><p><a name="Footnote_10" id="Footnote_10"></a><a href="#FNanchor_10"><span class="label">[10]</span></a> Ezekiel xxvii. <a href="#Page_19">19</a>-24. The identifications +of the various names with +Arabian towns are partly conjectural, +but the general reference is clearly to +Arabia. Cf. the ‘Speaker’s’ <i>Commentary</i>, +vi. 122; and the interpretations of Hitzig, +Movers, Tuch, and Ménant.</p></div> + +<div class="footnote"><p><a name="Footnote_11" id="Footnote_11"></a><a href="#FNanchor_11"><span class="label">[11]</span></a> C. P. Tiele, <i>Outlines of the History of Religion</i>: tr. J. E. Carpenter, p. 63.</p></div> + +<div class="footnote"><p><a name="Footnote_12" id="Footnote_12"></a><a href="#FNanchor_12"><span class="label">[12]</span></a> Deutsch. <i>Lit. Remains</i>, pp. 70-72.</p></div> + +<div class="footnote"><p><a name="Footnote_13" id="Footnote_13"></a><a href="#FNanchor_13"><span class="label">[13]</span></a> R. Bosworth Smith, <i>Mohammed and Mohammedanism</i>, 2d ed. p. 131.</p></div> + +<div class="footnote"><p><a name="Footnote_14" id="Footnote_14"></a><a href="#FNanchor_14"><span class="label">[14]</span></a> Or ‘read,’ ‘recite.’ These lines are the beginning of the 96th Soorah +of the Ḳur-án.</p></div> + +<div class="footnote"><p><a name="Footnote_15" id="Footnote_15"></a><a href="#FNanchor_15"><span class="label">[15]</span></a> Sir W. Muir,<i> Life of Mahomet</i>, 402.</p></div> + +<div class="footnote"><p><a name="Footnote_16" id="Footnote_16"></a><a href="#FNanchor_16"><span class="label">[16]</span></a> The following is an abridgment: cp. Muir 485, and the <i>Seeret-er-Rasool</i>, +tr. Weil, ii. 316, 317.</p></div> + +<div class="footnote"><p><a name="Footnote_17" id="Footnote_17"></a><a href="#FNanchor_17"><span class="label">[17]</span></a> An attempt has been made to explain +away Moḥammad’s fidelity to +Khadeejeh, by adducing the motive +of pecuniary prudence. Moḥammad, +they say, was a poor man, Khadeejeh +rich and powerfully connected; any +<i>affaire de cœur</i> on the husband’s part +would have been followed by a divorce +and the simultaneous loss of property +and position. It is hardly necessary +to point out that the fear of poverty—a +matter of little consequence in +Arabia and at that time—would not +restrain a really sensual man for five-and-twenty +years; especially when it +is by no means certain that Khadeejeh, +who loved him with all her heart +in a motherly sort of way, would have +procured a divorce for any cause soever. +And this explanation leaves +Moḥammad’s loving remembrance of +his old wife unaccounted for. If her +money alone had curbed him for +twenty-five years, one would expect +him at her death to throw off the +cloak, thank Heaven for the deliverance, +and enter at once upon the rake’s +progress. He does none of those +things. The story of Zeyneb, the +divorced wife of Zeyd, is a favourite +weapon with Moḥammad’s accusers. +It is not one to enter upon here; but +I may say that the lady’s own share +in the transaction has never been sufficiently +considered. In all probability +Zeyd, the freed slave, was glad +enough to get rid of his too well-born +wife, and certainly he bore no rancour +against Moḥammad. The real point +of the story is the question of forged +revelations, which is discussed below.</p></div> + +<div class="footnote"><p><a name="Footnote_18" id="Footnote_18"></a><a href="#FNanchor_18"><span class="label">[18]</span></a> ‘The Prophet said: Whosoever +shall bear witness that there is one +God; and that Moḥammad is His servant +and messenger; and that Jesus +Christ is His servant and messenger, +and that he is the son of the hand-maid +of God, and that he is the Word +of God, the word which was sent to +Mary, and Spirit from God; and +[shall bear witness] that there is truth +in Heaven and Hell, will enter into +paradise, whatever sins he may be +chargeable with.’—<i>Mishkát-el-Masábeeh</i>, +i. 11.</p></div> + +<div class="footnote"><p><a name="Footnote_19" id="Footnote_19"></a><a href="#FNanchor_19"><span class="label">[19]</span></a> R. Bosworth Smith: <i>Mohammed and Mohammedanism</i>, 2d ed., 255-257.</p></div> + +<div class="footnote"><p><a name="Footnote_20" id="Footnote_20"></a><a href="#FNanchor_20"><span class="label">[20]</span></a> <i>The People of Turkey</i>, by a Consul’s Daughter, preface, xxii.</p></div> + +<div class="footnote"><p><a name="Footnote_21" id="Footnote_21"></a><a href="#FNanchor_21"><span class="label">[21]</span></a> <i>Mishkát-el-Masábeeh</i>, i. 46, 51.</p></div> + +<div class="footnote"><p><a name="Footnote_22" id="Footnote_22"></a><a href="#FNanchor_22"><span class="label">[22]</span></a> Dr. E. Blyden. See his article on Mohammadanism in Western Africa +in <i>The People of Africa</i>. (New York, 1871.)</p></div> + +<div class="footnote"><p><a name="Footnote_23" id="Footnote_23"></a><a href="#FNanchor_23"><span class="label">[23]</span></a> It may be interesting to some +readers to judge for themselves of the +different characteristics of these four +groups of soorahs; and though in a +series of translated selections it will +hardly be possible to gain a thorough +appreciation of the change of style or +matter, some notion may nevertheless +be obtained by reading the First Part +of these Selections in the following +order (the numbers referring to the +figures at the head of each extract):— +</p><p> +Mekka—First Period:—xvii., lxvi., +lxv., xviii., xxxvii., xxxviii., xxxix., +xl., xli., xlii., xliii., xxx., iii., i. +</p><p> +Second Period:—lx., xlvii., xxix., +viii., xiv., lxiii., vi., li., lxii., xxxi., +xliv., lxxxvi., lxxxi., xlv., xxxvi., +xx. +</p><p> +Third Period:—lxxiii., lxiv., xxxv., +liii., xlvi., xvi., lxxvi., xxxii., lix., +xxi., vii., lv., xix., xii., x., lxxii., +xxviii., xi. +</p><p> +Medina:—ii., lxxxiv., xxxiii., +lxxvii., xxxiv., xxiv., xxvi., ix., lii., +lxxix., lxvii., lxi., iv., lxxi., lxix., +lxx., lxxv., lxxxiii., xlviii., v., lxxviii., +xxii., lvi., lvii., xlix., xxvii., xxv., +xiii., lviii., lxxiv., l., liv., xxiii., lxxx., +xv., lxviii., lxxxv., lxxxii.</p></div> + +<div class="footnote"><p><a name="Footnote_24" id="Footnote_24"></a><a href="#FNanchor_24"><span class="label">[24]</span></a> This is generally believed to be the night of (that is, preceding) the 27th +day of the month.</p></div> + +<div class="footnote"><p><a name="Footnote_25" id="Footnote_25"></a><a href="#FNanchor_25"><span class="label">[25]</span></a> In the Introduction, the references +are to the new one volume edition, +1877. Since writing my chapter on +the early Arabs, Sir W. Muir has +published an interesting essay on old +Arabic poetry in the <i>Journal of the +Royal Asiatic Society</i> (xi part i. +1879).</p></div> + +<div class="footnote"><p><a name="Footnote_26" id="Footnote_26"></a><a href="#FNanchor_26"><span class="label">[26]</span></a> The ‘Lord’s Prayer’ of the Muslims, +recited several times in each of +the five daily prayers, and on many +other occasions.</p></div> + +<div class="footnote"><p><a name="Footnote_27" id="Footnote_27"></a><a href="#FNanchor_27"><span class="label">[27]</span></a> <i>That is, of all creatures.</i></p></div> + +<div class="footnote"><p><a name="Footnote_28" id="Footnote_28"></a><a href="#FNanchor_28"><span class="label">[28]</span></a> [‘Do we beg assistance,’ in the +original ed.]</p></div> + +<div class="footnote"><p><a name="Footnote_29" id="Footnote_29"></a><a href="#FNanchor_29"><span class="label">[29]</span></a> <i>God knoweth best what He meaneth +by these letters.</i></p></div> + +<div class="footnote"><p><a name="Footnote_30" id="Footnote_30"></a><a href="#FNanchor_30"><span class="label">[30]</span></a> <i>That it is from God.</i></p></div> + +<div class="footnote"><p><a name="Footnote_31" id="Footnote_31"></a><a href="#FNanchor_31"><span class="label">[31]</span></a> <i>In the resurrection and paradise +and hell.</i></p></div> + +<div class="footnote"><p><a name="Footnote_32" id="Footnote_32"></a><a href="#FNanchor_32"><span class="label">[32]</span></a> <i>The Ḳur-án.</i></p></div> + +<div class="footnote"><p><a name="Footnote_33" id="Footnote_33"></a><a href="#FNanchor_33"><span class="label">[33]</span></a> <i>The Pentateuch and the Gospel +and other books.</i></p></div> + +<div class="footnote"><p><a name="Footnote_34" id="Footnote_34"></a><a href="#FNanchor_34"><span class="label">[34]</span></a> This chapter is held in particular +veneration by the Moḥammadans, +and declared, by a tradition of their +prophet, to be equal in value to a +third part of the whole Korân.—S.</p></div> + +<div class="footnote"><p><a name="Footnote_35" id="Footnote_35"></a><a href="#FNanchor_35"><span class="label">[35]</span></a> One of the most admired passages +in the Ḳur-án, recited (though not by +all Muslims) at the close of each of +the five daily prayers, and often engraved +on an ornament of gold or +silver or a precious stone to be worn +as an amulet.</p></div> + +<div class="footnote"><p><a name="Footnote_36" id="Footnote_36"></a><a href="#FNanchor_36"><span class="label">[36]</span></a> ‘The seven heavens and earths +in comparison with the Throne are +nought but as seven dirhems [silver +coins] cast into a shield.’—Trad.</p></div> + +<div class="footnote"><p><a name="Footnote_37" id="Footnote_37"></a><a href="#FNanchor_37"><span class="label">[37]</span></a> [‘Able to do everything,’ orig. ed. Lit. ‘potent over everything.’]</p></div> + +<div class="footnote"><p><a name="Footnote_38" id="Footnote_38"></a><a href="#FNanchor_38"><span class="label">[38]</span></a> Lit. ‘driven away with stones.’ +This expression alludes to a tradition, +that Abraham, when the devil tempted +him to disobey God, in not sacrificing +his son, drove the fiend away by throwing +stones at him; in memory of which, +the Moḥammadans, at the pilgrimage +of Mecca, throw a certain number of +stones at the devil, with certain ceremonies, +in the valley of Mina.—S. +The devils, or evil jinn, it is said, +had liberty to enter any of the seven +heavens till the birth of Jesus, when +they were excluded from three of +them; on the birth of Moḥammad +they were forbidden the other four. +They continue, however, to ascend +to the confines of the lowest heaven, +and there, listening to the conversation +of the angels respecting things +decreed by God, obtain knowledge of +futurity, which they sometimes impart +to men, who by means of talismans +or certain invocations make them +to serve the purposes of magical performances. +Shooting stars are often +hurled at the devils when they thus +listen.</p></div> + +<div class="footnote"><p><a name="Footnote_39" id="Footnote_39"></a><a href="#FNanchor_39"><span class="label">[39]</span></a> <i>That it may not move with its inhabitants.</i></p></div> + +<div class="footnote"><p><a name="Footnote_40" id="Footnote_40"></a><a href="#FNanchor_40"><span class="label">[40]</span></a> <i>Or determined.</i></p></div> + +<div class="footnote"><p><a name="Footnote_41" id="Footnote_41"></a><a href="#FNanchor_41"><span class="label">[41]</span></a> <i>Slaves and beasts and cattle: for +it is God only who sustaineth them.</i></p></div> + +<div class="footnote"><p><a name="Footnote_42" id="Footnote_42"></a><a href="#FNanchor_42"><span class="label">[42]</span></a> <i>Which cause the clouds to fill with +water.</i></p></div> + +<div class="footnote"><p><a name="Footnote_43" id="Footnote_43"></a><a href="#FNanchor_43"><span class="label">[43]</span></a> <i>As the bird from the egg.</i></p></div> + +<div class="footnote"><p><a name="Footnote_44" id="Footnote_44"></a><a href="#FNanchor_44"><span class="label">[44]</span></a> <i>As the egg from the bird.</i></p></div> + +<div class="footnote"><p><a name="Footnote_45" id="Footnote_45"></a><a href="#FNanchor_45"><span class="label">[45]</span></a> <i>Or consider.</i></p></div> + +<div class="footnote"><p><a name="Footnote_46" id="Footnote_46"></a><a href="#FNanchor_46"><span class="label">[46]</span></a> <i>For you previously to birth.</i></p></div> + +<div class="footnote"><p><a name="Footnote_47" id="Footnote_47"></a><a href="#FNanchor_47"><span class="label">[47]</span></a> [‘Compacted,’ orig. ed. Strictly, +words such as ‘come forth’ should +be supplied before ‘clusters.’]</p></div> + +<div class="footnote"><p><a name="Footnote_48" id="Footnote_48"></a><a href="#FNanchor_48"><span class="label">[48]</span></a> <i>In leaf.</i></p></div> + +<div class="footnote"><p><a name="Footnote_49" id="Footnote_49"></a><a href="#FNanchor_49"><span class="label">[49]</span></a> <i>In fruit.</i></p></div> + +<div class="footnote"><p><a name="Footnote_50" id="Footnote_50"></a><a href="#FNanchor_50"><span class="label">[50]</span></a> [Genii.] <i>since they have obeyed them +in worshipping idols</i>. See p. 33.</p></div> + +<div class="footnote"><p><a name="Footnote_51" id="Footnote_51"></a><a href="#FNanchor_51"><span class="label">[51]</span></a> <i>Alone.</i></p></div> + +<div class="footnote"><p><a name="Footnote_52" id="Footnote_52"></a><a href="#FNanchor_52"><span class="label">[52]</span></a> <i>This was revealed with reference +to a man unto whom the Prophet sent +one to invite him</i> to the faith; <i>but +he said, Who is the apostle of God, +and what is God? Is he of gold, or +silver, or brass? Whereupon a thunderbolt +fell upon him, and struck off +his skull</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_53" id="Footnote_53"></a><a href="#FNanchor_53"><span class="label">[53]</span></a> <i>On the Preserved Tablet.</i></p></div> + +<div class="footnote"><p><a name="Footnote_54" id="Footnote_54"></a><a href="#FNanchor_54"><span class="label">[54]</span></a> <i>Restoring your souls in the daytime.</i></p></div> + +<div class="footnote"><p><a name="Footnote_55" id="Footnote_55"></a><a href="#FNanchor_55"><span class="label">[55]</span></a> <i>The term of life.</i></p></div> + +<div class="footnote"><p><a name="Footnote_56" id="Footnote_56"></a><a href="#FNanchor_56"><span class="label">[56]</span></a> [‘Predominant,’ orig. ed.]</p></div> + +<div class="footnote"><p><a name="Footnote_57" id="Footnote_57"></a><a href="#FNanchor_57"><span class="label">[57]</span></a> <i>Angels who register your deeds.</i></p></div> + +<div class="footnote"><p><a name="Footnote_58" id="Footnote_58"></a><a href="#FNanchor_58"><span class="label">[58]</span></a> <i>The creatures.</i></p></div> + +<div class="footnote"><p><a name="Footnote_59" id="Footnote_59"></a><a href="#FNanchor_59"><span class="label">[59]</span></a> <i>That He may recompense them.</i></p></div> + +<div class="footnote"><p><a name="Footnote_60" id="Footnote_60"></a><a href="#FNanchor_60"><span class="label">[60]</span></a> <i>O Moḥammad, to the people of +Mekkeh.</i></p></div> + +<div class="footnote"><p><a name="Footnote_61" id="Footnote_61"></a><a href="#FNanchor_61"><span class="label">[61]</span></a> <i>Namely, the Jews and the Christians, +and those</i> [Arabs] <i>who assert that +the angels are daughters of God</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_62" id="Footnote_62"></a><a href="#FNanchor_62"><span class="label">[62]</span></a> [‘Demolished,’ orig. ed.]</p></div> + +<div class="footnote"><p><a name="Footnote_63" id="Footnote_63"></a><a href="#FNanchor_63"><span class="label">[63]</span></a> <i>On the day of resurrection.</i></p></div> + +<div class="footnote"><p><a name="Footnote_64" id="Footnote_64"></a><a href="#FNanchor_64"><span class="label">[64]</span></a> <i>Without wealth or helper.</i></p></div> + +<div class="footnote"><p><a name="Footnote_65" id="Footnote_65"></a><a href="#FNanchor_65"><span class="label">[65]</span></a> <i>Of the perfume and saffron with +which they are overdaubed.</i></p></div> + +<div class="footnote"><p><a name="Footnote_66" id="Footnote_66"></a><a href="#FNanchor_66"><span class="label">[66]</span></a> <i>Idols.</i></p></div> + +<div class="footnote"><p><a name="Footnote_67" id="Footnote_67"></a><a href="#FNanchor_67"><span class="label">[67]</span></a> <i>This they would not worship them.</i></p></div> + +<div class="footnote"><p><a name="Footnote_68" id="Footnote_68"></a><a href="#FNanchor_68"><span class="label">[68]</span></a> [‘Similitudes,’ orig. ed. It is the +plural of the same word as that translated +‘parable’ at the beginning of +the preceding extract, and ‘likeness’ +twice in this extract.]</p></div> + +<div class="footnote"><p><a name="Footnote_69" id="Footnote_69"></a><a href="#FNanchor_69"><span class="label">[69]</span></a> [It is said that Moḥammad, when +a revelation came down to him, used +to say, ‘Cover ye me with something +whereby I may become warm.’ Lane: +Lexicon, voce <i>dathara</i>.]</p></div> + +<div class="footnote"><p><a name="Footnote_70" id="Footnote_70"></a><a href="#FNanchor_70"><span class="label">[70]</span></a> [Idolatry.]</p></div> + +<div class="footnote"><p><a name="Footnote_71" id="Footnote_71"></a><a href="#FNanchor_71"><span class="label">[71]</span></a> [This rendering is Mr. Rodwell’s. +I do not think it can be bettered.]</p></div> + +<div class="footnote"><p><a name="Footnote_72" id="Footnote_72"></a><a href="#FNanchor_72"><span class="label">[72]</span></a> [Lit. ‘And by the night when it +becometh still;’ or (but this is less +strongly supported) ‘when it darkeneth.’]</p></div> + +<div class="footnote"><p><a name="Footnote_73" id="Footnote_73"></a><a href="#FNanchor_73"><span class="label">[73]</span></a> [‘In my possession,’ orig. ed.]</p></div> + +<div class="footnote"><p><a name="Footnote_74" id="Footnote_74"></a><a href="#FNanchor_74"><span class="label">[74]</span></a> [‘Apostle,’ in the orig. ed.; but +Christian associations have somewhat +restricted the original meaning of the +word, and I have therefore in this +and other instances substituted +‘Messenger,’ which exactly represents +the Arabic <i>rasool</i>.]</p></div> + +<div class="footnote"><p><a name="Footnote_75" id="Footnote_75"></a><a href="#FNanchor_75"><span class="label">[75]</span></a> <i>To unbelief.</i></p></div> + +<div class="footnote"><p><a name="Footnote_76" id="Footnote_76"></a><a href="#FNanchor_76"><span class="label">[76]</span></a> <i>He will only injure himself.</i></p></div> + +<div class="footnote"><p><a name="Footnote_77" id="Footnote_77"></a><a href="#FNanchor_77"><span class="label">[77]</span></a> <i>The Jews said unto the Muslims, +We are the people of the first book</i> (the +Pentateuch), <i>and our Ḳibleh</i> (the point +to which we turn our faces in praying) +<i>is the more ancient, and the prophets +have not been of the Arabs, and if +Moḥammad were a prophet, he had +been of us</i>. <i>Therefore</i> the following +<i>was revealed</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_78" id="Footnote_78"></a><a href="#FNanchor_78"><span class="label">[78]</span></a> <i>So that He may choose of His servants +whom He pleaseth.</i></p></div> + +<div class="footnote"><p><a name="Footnote_79" id="Footnote_79"></a><a href="#FNanchor_79"><span class="label">[79]</span></a> <i>That is, God is; and He hath +acquitted Abraham of belonging to +them by His saying</i> [Ḳur. iii. 60], +<i>Abraham was not a Jew nor a Christian; +and the other persons above-mentioned +with him were followers of him</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_80" id="Footnote_80"></a><a href="#FNanchor_80"><span class="label">[80]</span></a> <i>They are the Jews, who have concealed +the testimony of God, in the +Pentateuch, of Abraham’s orthodoxy.</i></p></div> + +<div class="footnote"><p><a name="Footnote_81" id="Footnote_81"></a><a href="#FNanchor_81"><span class="label">[81]</span></a> [Moḥammad and Aḥmad are from +the same root, <i>ḥamd</i>, meaning ‘praise;’ +and both names were borne by the +Prophet. The supposed prediction of +Moḥammad’s coming arose, perhaps, +from a confusion between Parakletos +and Perikleitos or possibly Periklytos +in Evang. S. Jo. xvi. 7, where the +coming of ‘the Paraclete’ is promised; +in some Arabic version of which the +word may have been ignorantly rendered +by ‘Aḥmad,’ and thus reported +to Moḥammad.] +</p></div> +<div class="footnote"><p><a name="Footnote_82" id="Footnote_82"></a><a href="#FNanchor_82"><span class="label">[82]</span></a> <i>By the description of him in their +books.</i></p></div> + +<div class="footnote"><p><a name="Footnote_83" id="Footnote_83"></a><a href="#FNanchor_83"><span class="label">[83]</span></a> <i>The description of him.</i></p></div> + +<div class="footnote"><p><a name="Footnote_84" id="Footnote_84"></a><a href="#FNanchor_84"><span class="label">[84]</span></a> <i>In the Law.</i></p></div> + +<div class="footnote"><p><a name="Footnote_85" id="Footnote_85"></a><a href="#FNanchor_85"><span class="label">[85]</span></a> <i>Or miracles.</i></p></div> + +<div class="footnote"><p><a name="Footnote_86" id="Footnote_86"></a><a href="#FNanchor_86"><span class="label">[86]</span></a> <i>As Zechariah and John, and ye +slew them.</i></p></div> + +<div class="footnote"><p><a name="Footnote_87" id="Footnote_87"></a><a href="#FNanchor_87"><span class="label">[87]</span></a> <i>Their belief, if the signs come.</i> +The copies of the original differ in +this verse, but not in an important +manner.</p></div> + +<div class="footnote"><p><a name="Footnote_88" id="Footnote_88"></a><a href="#FNanchor_88"><span class="label">[88]</span></a> <i>From the truth, so that they shall +not believe.</i></p></div> + +<div class="footnote"><p><a name="Footnote_89" id="Footnote_89"></a><a href="#FNanchor_89"><span class="label">[89]</span></a> <i>The Ḳur-án.</i></p></div> + +<div class="footnote"><p><a name="Footnote_90" id="Footnote_90"></a><a href="#FNanchor_90"><span class="label">[90]</span></a> Or art mad.</p></div> + +<div class="footnote"><p><a name="Footnote_91" id="Footnote_91"></a><a href="#FNanchor_91"><span class="label">[91]</span></a> <i>That is, with punishment.</i></p></div> + +<div class="footnote"><p><a name="Footnote_92" id="Footnote_92"></a><a href="#FNanchor_92"><span class="label">[92]</span></a> [The original copy kept by God.]</p></div> + +<div class="footnote"><p><a name="Footnote_93" id="Footnote_93"></a><a href="#FNanchor_93"><span class="label">[93]</span></a> [This line is often inscribed on the +covers of copies of the Ḳur-án.]</p></div> + +<div class="footnote"><p><a name="Footnote_94" id="Footnote_94"></a><a href="#FNanchor_94"><span class="label">[94]</span></a> <i>In eloquence.</i></p></div> + +<div class="footnote"><p><a name="Footnote_95" id="Footnote_95"></a><a href="#FNanchor_95"><span class="label">[95]</span></a> [In orig. edition, and literally, +‘Although some of them assisted +others.’]</p></div> + +<div class="footnote"><p><a name="Footnote_96" id="Footnote_96"></a><a href="#FNanchor_96"><span class="label">[96]</span></a> <i>That they may be admonished.</i></p></div> + +<div class="footnote"><p><a name="Footnote_97" id="Footnote_97"></a><a href="#FNanchor_97"><span class="label">[97]</span></a> <i>And not sent an angel?</i></p></div> + +<div class="footnote"><p><a name="Footnote_98" id="Footnote_98"></a><a href="#FNanchor_98"><span class="label">[98]</span></a> <i>Instead of mankind.</i></p></div> + +<div class="footnote"><p><a name="Footnote_99" id="Footnote_99"></a><a href="#FNanchor_99"><span class="label">[99]</span></a> <i>For no apostle is sent unto a people +but one of their own kind.</i></p></div> + +<div class="footnote"><p><a name="Footnote_100" id="Footnote_100"></a><a href="#FNanchor_100"><span class="label">[100]</span></a> Forgery.</p></div> + +<div class="footnote"><p><a name="Footnote_101" id="Footnote_101"></a><a href="#FNanchor_101"><span class="label">[101]</span></a> <i>Moḥammad.</i></p></div> + +<div class="footnote"><p><a name="Footnote_102" id="Footnote_102"></a><a href="#FNanchor_102"><span class="label">[102]</span></a> Chapter.</p></div> + +<div class="footnote"><p><a name="Footnote_103" id="Footnote_103"></a><a href="#FNanchor_103"><span class="label">[103]</span></a> <i>To assist you.</i></p></div> + +<div class="footnote"><p><a name="Footnote_104" id="Footnote_104"></a><a href="#FNanchor_104"><span class="label">[104]</span></a> <i>The result of the threat that it +containeth.</i></p></div> + +<div class="footnote"><p><a name="Footnote_105" id="Footnote_105"></a><a href="#FNanchor_105"><span class="label">[105]</span></a> <i>As to its being from God.</i></p></div> + +<div class="footnote"><p><a name="Footnote_106" id="Footnote_106"></a><a href="#FNanchor_106"><span class="label">[106]</span></a> <i>In eloquence and beauty of composition +and information concerning +what is unseen.</i></p></div> + +<div class="footnote"><p><a name="Footnote_107" id="Footnote_107"></a><a href="#FNanchor_107"><span class="label">[107]</span></a> <i>Your deities whom ye worship, +that they may aid you.</i></p></div> + +<div class="footnote"><p><a name="Footnote_108" id="Footnote_108"></a><a href="#FNanchor_108"><span class="label">[108]</span></a> <i>When the unbelievers cavilled at +abrogation, and said, ‘Moḥammad +commandeth his companions to-day +to do a thing and forbiddeth it tomorrow,’</i> +the following <i>was revealed</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_109" id="Footnote_109"></a><a href="#FNanchor_109"><span class="label">[109]</span></a> <i>Namely, a Christian slave whom +the Prophet used to visit.</i> [The Mekkans +accounted for the production +of the Ḳur-án by an unlearned man +like Moḥammad by ascribing it to +the teaching of some Christian, +whom is doubtful. Moḥammad’s +reply is that the Christian’s was a +foreign tongue, whilst the Ḳur-án +was in Arabic.]</p></div> + +<div class="footnote"><p><a name="Footnote_110" id="Footnote_110"></a><a href="#FNanchor_110"><span class="label">[110]</span></a> [‘As a further supply,’ orig. ed.]</p></div> + +<div class="footnote"><p><a name="Footnote_111" id="Footnote_111"></a><a href="#FNanchor_111"><span class="label">[111]</span></a> [Lit. ‘Burdens:’ explained by El-Beyḍáwee and others <i>as buried +treasures</i> and as <i>dead</i>.]</p></div> + +<div class="footnote"><p><a name="Footnote_112" id="Footnote_112"></a><a href="#FNanchor_112"><span class="label">[112]</span></a> <i>The most highly esteemed of property.</i></p></div> + +<div class="footnote"><p><a name="Footnote_113" id="Footnote_113"></a><a href="#FNanchor_113"><span class="label">[113]</span></a> [‘Be set on fire,’ orig. ed. Both +these renderings, and also ‘be dried +up,’ are supported by various authorities. +See Lane: Lex. voce <i>sejera</i>.]</p></div> + +<div class="footnote"><p><a name="Footnote_114" id="Footnote_114"></a><a href="#FNanchor_114"><span class="label">[114]</span></a> Woman-child.</p></div> + +<div class="footnote"><p><a name="Footnote_115" id="Footnote_115"></a><a href="#FNanchor_115"><span class="label">[115]</span></a> <i>Of men’s actions.</i></p></div> + +<div class="footnote"><p><a name="Footnote_116" id="Footnote_116"></a><a href="#FNanchor_116"><span class="label">[116]</span></a> <i>As the skin is plucked off a</i> +slaughtered <i>sheep</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_117" id="Footnote_117"></a><a href="#FNanchor_117"><span class="label">[117]</span></a> <i>A kind of thorn which no beast +eateth, by reason of its impurity.</i></p></div> + +<div class="footnote"><p><a name="Footnote_118" id="Footnote_118"></a><a href="#FNanchor_118"><span class="label">[118]</span></a> <i>Or eight ranks of them.</i></p></div> + +<div class="footnote"><p><a name="Footnote_119" id="Footnote_119"></a><a href="#FNanchor_119"><span class="label">[119]</span></a> <i>Unto a company, by reason of his +joy thereat.</i></p></div> + +<div class="footnote"><p><a name="Footnote_120" id="Footnote_120"></a><a href="#FNanchor_120"><span class="label">[120]</span></a> <i>And it shall be said unto such.</i></p></div> + +<div class="footnote"><p><a name="Footnote_121" id="Footnote_121"></a><a href="#FNanchor_121"><span class="label">[121]</span></a> <i>And it shall be said unto the +keepers of hell.</i></p></div> + +<div class="footnote"><p><a name="Footnote_122" id="Footnote_122"></a><a href="#FNanchor_122"><span class="label">[122]</span></a> <i>As it hath denied it in the present +world.</i></p></div> + +<div class="footnote"><p><a name="Footnote_123" id="Footnote_123"></a><a href="#FNanchor_123"><span class="label">[123]</span></a> <i>Those who shall receive their books +in their right hands.</i></p></div> + +<div class="footnote"><p><a name="Footnote_124" id="Footnote_124"></a><a href="#FNanchor_124"><span class="label">[124]</span></a> <i>How honourable shall they be!</i></p></div> + +<div class="footnote"><p><a name="Footnote_125" id="Footnote_125"></a><a href="#FNanchor_125"><span class="label">[125]</span></a> <i>How contemptible shall they be!</i></p></div> + +<div class="footnote"><p><a name="Footnote_126" id="Footnote_126"></a><a href="#FNanchor_126"><span class="label">[126]</span></a> <i>In the way to good fortune +(namely, the Prophets), how honourable +shall be!</i></p></div> + +<div class="footnote"><p><a name="Footnote_127" id="Footnote_127"></a><a href="#FNanchor_127"><span class="label">[127]</span></a> [‘Destined to continue for ever +<i>in boyhood</i>,’ orig. ed.]</p></div> + +<div class="footnote"><p><a name="Footnote_128" id="Footnote_128"></a><a href="#FNanchor_128"><span class="label">[128]</span></a> [Ḥooreeyehs.]</p></div> + +<div class="footnote"><p><a name="Footnote_129" id="Footnote_129"></a><a href="#FNanchor_129"><span class="label">[129]</span></a> Intensely black and white, large-eyed.</p></div> + +<div class="footnote"><p><a name="Footnote_130" id="Footnote_130"></a><a href="#FNanchor_130"><span class="label">[130]</span></a> From bottom to top.</p></div> + +<div class="footnote"><p><a name="Footnote_131" id="Footnote_131"></a><a href="#FNanchor_131"><span class="label">[131]</span></a> [The Ḥooreeyehs.]</p></div> + +<div class="footnote"><p><a name="Footnote_132" id="Footnote_132"></a><a href="#FNanchor_132"><span class="label">[132]</span></a> <i>Polytheism.</i></p></div> + +<div class="footnote"><p><a name="Footnote_133" id="Footnote_133"></a><a href="#FNanchor_133"><span class="label">[133]</span></a> Beneath the tents thereof.</p></div> + +<div class="footnote"><p><a name="Footnote_134" id="Footnote_134"></a><a href="#FNanchor_134"><span class="label">[134]</span></a> <i>The believers and the unbelievers.</i></p></div> + +<div class="footnote"><p><a name="Footnote_135" id="Footnote_135"></a><a href="#FNanchor_135"><span class="label">[135]</span></a> <i>One after another, barefooted, +naked, unarmed.</i></p></div> + +<div class="footnote"><p><a name="Footnote_136" id="Footnote_136"></a><a href="#FNanchor_136"><span class="label">[136]</span></a> <i>Of the resurrection.</i></p></div> + +<div class="footnote"><p><a name="Footnote_137" id="Footnote_137"></a><a href="#FNanchor_137"><span class="label">[137]</span></a> <i>Written in their books.</i></p></div> + +<div class="footnote"><p><a name="Footnote_138" id="Footnote_138"></a><a href="#FNanchor_138"><span class="label">[138]</span></a> <i>I will surely fill Hell</i>, &c. [Ḳur. vii. 17, given below, p. 51].</p></div> + +<div class="footnote"><p><a name="Footnote_139" id="Footnote_139"></a><a href="#FNanchor_139"><span class="label">[139]</span></a> Of righteousness.</p></div> + +<div class="footnote"><p><a name="Footnote_140" id="Footnote_140"></a><a href="#FNanchor_140"><span class="label">[140]</span></a> <i>Between all creatures.</i></p></div> + +<div class="footnote"><p><a name="Footnote_141" id="Footnote_141"></a><a href="#FNanchor_141"><span class="label">[141]</span></a> [Or ‘marked’ or ‘goodly.’]</p></div> + +<div class="footnote"><p><a name="Footnote_142" id="Footnote_142"></a><a href="#FNanchor_142"><span class="label">[142]</span></a> [Fighting for the faith.]</p></div> + +<div class="footnote"><p><a name="Footnote_143" id="Footnote_143"></a><a href="#FNanchor_143"><span class="label">[143]</span></a> [Or ‘end,’ ‘result.’]</p></div> + +<div class="footnote"><p><a name="Footnote_144" id="Footnote_144"></a><a href="#FNanchor_144"><span class="label">[144]</span></a> “Arms on armour clashing bray’d +Horrible discord.”—<i>Par. Lost</i>, vi. +209.</p></div> + +<div class="footnote"><p><a name="Footnote_145" id="Footnote_145"></a><a href="#FNanchor_145"><span class="label">[145]</span></a> <i>O Moḥammad.</i> The copies of +the original differ here, but the +differences are unimportant.</p></div> + +<div class="footnote"><p><a name="Footnote_146" id="Footnote_146"></a><a href="#FNanchor_146"><span class="label">[146]</span></a> <i>By taking to themselves idols.</i></p></div> + +<div class="footnote"><p><a name="Footnote_147" id="Footnote_147"></a><a href="#FNanchor_147"><span class="label">[147]</span></a> <i>Thou wouldst see a great thing!</i></p></div> + +<div class="footnote"><p><a name="Footnote_148" id="Footnote_148"></a><a href="#FNanchor_148"><span class="label">[148]</span></a> <i>Denying their having led them +into error.</i></p></div> + +<div class="footnote"><p><a name="Footnote_149" id="Footnote_149"></a><a href="#FNanchor_149"><span class="label">[149]</span></a> <i>Iblees.</i></p></div> + +<div class="footnote"><p><a name="Footnote_150" id="Footnote_150"></a><a href="#FNanchor_150"><span class="label">[150]</span></a> <i>And the people of paradise are +introduced into paradise, and the +people of the fire into the fire, and +when the latter have assembled around +him.</i></p></div> + +<div class="footnote"><p><a name="Footnote_151" id="Footnote_151"></a><a href="#FNanchor_151"><span class="label">[151]</span></a> <i>Respecting the resurrection and +retribution.</i></p></div> + +<div class="footnote"><p><a name="Footnote_152" id="Footnote_152"></a><a href="#FNanchor_152"><span class="label">[152]</span></a> <i>The contrary.</i></p></div> + +<div class="footnote"><p><a name="Footnote_153" id="Footnote_153"></a><a href="#FNanchor_153"><span class="label">[153]</span></a> <i>The people of Mekkeh.</i></p></div> + +<div class="footnote"><p><a name="Footnote_154" id="Footnote_154"></a><a href="#FNanchor_154"><span class="label">[154]</span></a> <i>Of the resurrection.</i></p></div> + +<div class="footnote"><p><a name="Footnote_155" id="Footnote_155"></a><a href="#FNanchor_155"><span class="label">[155]</span></a> <i>If the choice had been given us +we had not gone forth and had not +been slain.</i></p></div> + +<div class="footnote"><p><a name="Footnote_156" id="Footnote_156"></a><a href="#FNanchor_156"><span class="label">[156]</span></a> <i>Namely, the Jews.</i></p></div> + +<div class="footnote"><p><a name="Footnote_157" id="Footnote_157"></a><a href="#FNanchor_157"><span class="label">[157]</span></a> [See <i>Modern Egyptians</i>, 5th ed., +p 284.]</p></div> + +<div class="footnote"><p><a name="Footnote_158" id="Footnote_158"></a><a href="#FNanchor_158"><span class="label">[158]</span></a> [On the various orders of the +Jinn, see Lane’s <i>Thousand and +One Nights</i>, Introduction, note 21. +And see above, pp. 7, 9.]</p></div> + +<div class="footnote"><p><a name="Footnote_159" id="Footnote_159"></a><a href="#FNanchor_159"><span class="label">[159]</span></a> <i>Consisting of the angels.</i></p></div> + +<div class="footnote"><p><a name="Footnote_160" id="Footnote_160"></a><a href="#FNanchor_160"><span class="label">[160]</span></a> <i>They speak not until after He +hath spoken.</i></p></div> + +<div class="footnote"><p><a name="Footnote_161" id="Footnote_161"></a><a href="#FNanchor_161"><span class="label">[161]</span></a> <i>Iblees</i> [the devil].</p></div> + +<div class="footnote"><p><a name="Footnote_162" id="Footnote_162"></a><a href="#FNanchor_162"><span class="label">[162]</span></a> [In the Arabic, ‘Ḳur-án.’]</p></div> + +<div class="footnote"><p><a name="Footnote_163" id="Footnote_163"></a><a href="#FNanchor_163"><span class="label">[163]</span></a> <i>This is said to be the most comprehensive +verse in the Ḳur-án with respect +to good and evil.</i> [The commentators +say it contains the whole duty of +man, both in respect of doing and of +shunning. It is needless to enumerate +the various virtues and sins +which they consider are implied in +each of the simple words of the text.]</p></div> + +<div class="footnote"><p><a name="Footnote_164" id="Footnote_164"></a><a href="#FNanchor_164"><span class="label">[164]</span></a> [Mr. Rodwell’s rendering.]</p></div> + +<div class="footnote"><p><a name="Footnote_165" id="Footnote_165"></a><a href="#FNanchor_165"><span class="label">[165]</span></a> The traveller.</p></div> + +<div class="footnote"><p><a name="Footnote_166" id="Footnote_166"></a><a href="#FNanchor_166"><span class="label">[166]</span></a> <i>Of being rewarded for so doing.</i></p></div> + +<div class="footnote"><p><a name="Footnote_167" id="Footnote_167"></a><a href="#FNanchor_167"><span class="label">[167]</span></a> <i>Or reproach.</i></p></div> + +<div class="footnote"><p><a name="Footnote_168" id="Footnote_168"></a><a href="#FNanchor_168"><span class="label">[168]</span></a> <i>Their idols.</i></p></div> + +<div class="footnote"><p><a name="Footnote_169" id="Footnote_169"></a><a href="#FNanchor_169"><span class="label">[169]</span></a> <i>Disposition.</i></p></div> + +<div class="footnote"><p><a name="Footnote_170" id="Footnote_170"></a><a href="#FNanchor_170"><span class="label">[170]</span></a> [Lit., and in orig. ed., ‘hath great good fortune.’]</p></div> + +<div class="footnote"><p><a name="Footnote_171" id="Footnote_171"></a><a href="#FNanchor_171"><span class="label">[171]</span></a> [<i>Mod. Egypt.</i>, 104.]</p></div> + +<div class="footnote"><p><a name="Footnote_172" id="Footnote_172"></a><a href="#FNanchor_172"><span class="label">[172]</span></a> [The Christians and Jews.]</p></div> + +<div class="footnote"><p><a name="Footnote_173" id="Footnote_173"></a><a href="#FNanchor_173"><span class="label">[173]</span></a> [Or ‘best:’ so in <i>Mod. Egypt.</i>, +280.]</p></div> + +<div class="footnote"><p><a name="Footnote_174" id="Footnote_174"></a><a href="#FNanchor_174"><span class="label">[174]</span></a> [This is Mr. Rodwell’s word, and +is, I think, more expressive of the original +(<i>muslimoona</i>) than ‘resigned.’]</p></div> + +<div class="footnote"><p><a name="Footnote_175" id="Footnote_175"></a><a href="#FNanchor_175"><span class="label">[175]</span></a> <i>In the prophets.</i></p></div> + +<div class="footnote"><p><a name="Footnote_176" id="Footnote_176"></a><a href="#FNanchor_176"><span class="label">[176]</span></a> [Some suppose this verse to be +abrogated by the next extract: +others try to explain it away.]</p></div> + +<div class="footnote"><p><a name="Footnote_177" id="Footnote_177"></a><a href="#FNanchor_177"><span class="label">[177]</span></a> <i>And of him who inviteth them to +the true religion.</i></p></div> + +<div class="footnote"><p><a name="Footnote_178" id="Footnote_178"></a><a href="#FNanchor_178"><span class="label">[178]</span></a> Mirage (<i>saráb</i>).</p></div> + +<div class="footnote"><p><a name="Footnote_179" id="Footnote_179"></a><a href="#FNanchor_179"><span class="label">[179]</span></a> <i>In like manner the unbeliever +reckoneth that his works will profit +him, until, when he dieth and is +brought before his Lord, he findeth +not his works.</i></p></div> + +<div class="footnote"><p><a name="Footnote_180" id="Footnote_180"></a><a href="#FNanchor_180"><span class="label">[180]</span></a> <i>The unbeliever.</i></p></div> + +<div class="footnote"><p><a name="Footnote_181" id="Footnote_181"></a><a href="#FNanchor_181"><span class="label">[181]</span></a> <i>By his unbelief.</i></p></div> + +<div class="footnote"><p><a name="Footnote_182" id="Footnote_182"></a><a href="#FNanchor_182"><span class="label">[182]</span></a> <i>In the tradition it is said, ‘Whosoever +hath any good thing given unto +him, whether of family or wealth, and +saith on the occasion thereof, ‘What +God willeth (`má-sháä-lláh)! There +is no power but in God!’ he will not +see in it aught displeasing.’</i></p></div> + +<div class="footnote"><p><a name="Footnote_183" id="Footnote_183"></a><a href="#FNanchor_183"><span class="label">[183]</span></a> <i>On the day of resurrection.</i></p></div> + +<div class="footnote"><p><a name="Footnote_184" id="Footnote_184"></a><a href="#FNanchor_184"><span class="label">[184]</span></a> <i>O Moḥammad.</i></p></div> + +<div class="footnote"><p><a name="Footnote_185" id="Footnote_185"></a><a href="#FNanchor_185"><span class="label">[185]</span></a> <i>Of the people of Mekkeh.</i></p></div> + +<div class="footnote"><p><a name="Footnote_186" id="Footnote_186"></a><a href="#FNanchor_186"><span class="label">[186]</span></a> <i>So as to disdain receiving the truth.</i> +(<i>This was revealed as respecting the +envoys who came from the King of +Abyssinia: the Prophet recited the +Soorat Yá-Seen</i> [xxxvi.], <i>whereupon +they wept and became Muslims, and +said, ‘How like is this to that which +was revealed to Jesus.’</i>)</p></div> + +<div class="footnote"><p><a name="Footnote_187" id="Footnote_187"></a><a href="#FNanchor_187"><span class="label">[187]</span></a> <i>Not believing in Moḥammad.</i></p></div> + +<div class="footnote"><p><a name="Footnote_188" id="Footnote_188"></a><a href="#FNanchor_188"><span class="label">[188]</span></a> <i>With respect to the hypocrites</i> the following <i>was revealed</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_189" id="Footnote_189"></a><a href="#FNanchor_189"><span class="label">[189]</span></a> <i>Their chiefs.</i></p></div> + +<div class="footnote"><p><a name="Footnote_190" id="Footnote_190"></a><a href="#FNanchor_190"><span class="label">[190]</span></a> The number of the prophets +which have been from time to time +sent by God into the world amounts +to no less than 224,000, according to +one Moḥammadan tradition, or to +124,000 according to another; among +whom 313 were apostles, sent with +special commissions to reclaim mankind +from infidelity and superstition; +and six of them brought new laws or +dispensations, which successively +abrogated the preceding: these were +Adam, Noah, Abraham, Moses, Jesus, +and Moḥammad. All the prophets +in general the Moḥammadans believe +to have been free from great +sins and errors of consequence, and +professors of one and the same religion, +that is, El-Islám, notwithstanding +the different laws and institutions +which they observed. In this +great number of prophets, they not +only reckon divers patriarchs and +persons named in Scripture but not +recorded to have been prophets +(wherein the Jewish and Christian +writers have sometimes led the way), +as Adam, Seth, Lot, Ishmael, Nun, +Joshua, &c., and introduce some of +them under different names, as +Enoch, Heber, and Jethro, who are +called in the Ḳur-án, Idrees, Hood, +and Sho´eyb; but several others +whose very names do not appear in +Scripture (though they endeavour to +find some persons there to fix them +on), as Ṣáliḥ, El-Khiḍr, Dhu-l-Kifl. +</p><p> +As to the Scriptures, the Moḥammadans +are taught by the Ḳur-án +that God, in divers ages of the +world, gave revelations of His will in +writing to several prophets, the +whole and every word of which it is +absolutely necessary for a good Muslim +to believe. The number of these +sacred books was, according to them, +104; of which ten were given to +Adam, fifty to Seth, thirty to Idrees +or Enoch, ten to Abraham; and the +other four, being the Pentateuch, +the Psalms, the Gospel, and the +Ḳur-án, were successively delivered +to Moses, David, Jesus, and Moḥammad; +which last being the <i>seal</i> of +the prophets, those revelations are +now closed and no more are to be +expected. All these divine books, +except the four last, they agree to be +now entirely lost and their contents +unknown; though the Sabians have +several books which they attribute +to some of the antediluvian prophets. +And of those four, the Pentateuch, +Psalms, and Gospel, they say, have +undergone so many alterations and +corruptions, that though there may +possibly be some part of the true +word of God therein, yet no credit +is to be given to the present copies +in the hands of the Jews and Christians.—S.</p></div> + +<div class="footnote"><p><a name="Footnote_191" id="Footnote_191"></a><a href="#FNanchor_191"><span class="label">[191]</span></a> ‘El-Jánn’ is here used as a +name of Iblees, the father of the +jinn. It also signifies the jinn themselves.</p></div> + +<div class="footnote"><p><a name="Footnote_192" id="Footnote_192"></a><a href="#FNanchor_192"><span class="label">[192]</span></a> According to a tradition of the +Prophet, the height of Adam was +equal to that of a tall palm-tree.</p></div> + +<div class="footnote"><p><a name="Footnote_193" id="Footnote_193"></a><a href="#FNanchor_193"><span class="label">[193]</span></a> The Moḥammadans say, that +when they were cast down from +Paradise [which is in the seventh +heaven], Adam fell on the isle of +Ceylon, or Sarandeeb, and Eve near +Juddah (the port of Mekkeh) in +Arabia; and that, after a separation +of two hundred years, Adam was, on +his repentance, conducted by the +angel Gabriel to a mountain near +Mekkeh, where he found and knew +his wife, the mountain being thence +named ´Arafát; and that he afterwards +retired with her to Ceylon.—S.</p></div> + +<div class="footnote"><p><a name="Footnote_194" id="Footnote_194"></a><a href="#FNanchor_194"><span class="label">[194]</span></a> The prayer is inserted by the +commentary from Ḳur. vii. 22.</p></div> + +<div class="footnote"><p><a name="Footnote_195" id="Footnote_195"></a><a href="#FNanchor_195"><span class="label">[195]</span></a> This word has various significations +in the Ḳur-án; sometimes, +as in this passage, it signifies <i>divine +revelation</i>, or <i>scripture</i> in general; +sometimes the <i>verses</i> of the <i>Ḳur-án</i> +in particular; and at other times, +<i>visible miracles</i>. But the sense is +easily distinguished by the context.—S.</p></div> + +<div class="footnote"><p><a name="Footnote_196" id="Footnote_196"></a><a href="#FNanchor_196"><span class="label">[196]</span></a> Called in Arabic Hábeel and +Ḳábeel.</p></div> + +<div class="footnote"><p><a name="Footnote_197" id="Footnote_197"></a><a href="#FNanchor_197"><span class="label">[197]</span></a> The occasion of their making +this offering is thus related, according +to the common tradition in the +East. Each of them being born with +a twin-sister, when they were grown +up, Adam by God’s direction ordered +Cain to marry Abel’s twin-sister, +and Abel to marry Cain’s; +(for it being the common opinion +that marriages ought not to be +had in the nearest degrees of +consanguinity, since they must necessarily +marry their sisters, it +seemed reasonable to suppose they +ought to take those of the remoter +degree;) but this Cain refusing to +agree to, because his own sister was +the handsomest, Adam ordered them +to make their offerings to God, thereby +referring the dispute to His determination. +The commentators +say Cain’s offering was a sheaf of +the very worst of his corn; but +Abel’s a fat lamb of the best of his +flock.—S.</p></div> + +<div class="footnote"><p><a name="Footnote_198" id="Footnote_198"></a><a href="#FNanchor_198"><span class="label">[198]</span></a> Or, as the original literally +signifies, boiled over [or boiled], +which is consonant to what the +Rabbins say, that the waters of the +deluge were boiling hot.—This oven +was, as some say, at El-Koofeh, in +a spot whereon a mosque now stands; +or, as others rather think, in a certain +place in India, or else at ´Eyn-el-Wardeh +in Mesopotamia. Some +pretend that it was the same oven +which Eve made use of to bake her +bread in, being of a form different +from those we use, having the mouth +in the upper part, and that it descended +from patriarch to patriarch +till it came to Noah. It is remarkable +that Moḥammad, in all probability, +borrowed this circumstance +from the Persian Magi, who also +fancied that the first waters of the +deluge gushed out of the oven of a +certain old woman named Zala Cûfa.—But +the word “tennoor,” which is +here translated “oven,” also signifying +“the superficies of the earth,” or +“a place whence waters spring forth,” +or “where they are collected,” some +suppose it means no more in this +passage than the spot or fissure +whence the first eruption of waters +broke forth.—S.</p></div> + +<div class="footnote"><p><a name="Footnote_199" id="Footnote_199"></a><a href="#FNanchor_199"><span class="label">[199]</span></a> It is a custom of many Muslims +to pronounce these words, ‘In the +name of God be its course and its +mooring,’ on embarking for any +voyage.—L. The commentators tell +us that Noah was two years in building +the ark, which was framed of +Indian plane-tree; that it was divided +into three stories, of which +the lower was designed for the +beasts, the middle one for the men +and women, and the upper for the +birds; and the men were separated +from the women by the body of +Adam, which Noah had taken into +the ark. This last is a tradition of +the Eastern Christians.—S.</p></div> + +<div class="footnote"><p><a name="Footnote_200" id="Footnote_200"></a><a href="#FNanchor_200"><span class="label">[200]</span></a> The original of this passage is +considered the most sublime in the +Ḳur-án.</p></div> + +<div class="footnote"><p><a name="Footnote_201" id="Footnote_201"></a><a href="#FNanchor_201"><span class="label">[201]</span></a> The Moḥammadans say that +Noah went into the ark on the tenth +of Rejeb, and came out of it on the +tenth of Moḥarram; which therefore +became a fast: so that the whole +time of Noah’s being in the ark according +to them was six months.—S. (B.)</p></div> + +<div class="footnote"><p><a name="Footnote_202" id="Footnote_202"></a><a href="#FNanchor_202"><span class="label">[202]</span></a> ´Ád was an ancient and potent +tribe of Arabs, and zealous idolaters. +They chiefly worshipped four deities, +Sákiyeh, Ḥáfiḍhah, Ráziḳah, and +Sálimeh; the first, as they imagined, +supplying them with rain, the second +preserving them from all dangers +abroad, the third providing food +for their sustenance, and the fourth +restoring them to health when +afflicted with sickness; according +to the signification of the several +names.—S.</p></div> + +<div class="footnote"><p><a name="Footnote_203" id="Footnote_203"></a><a href="#FNanchor_203"><span class="label">[203]</span></a> Generally supposed to be the +same person as Heber.—S.</p></div> + +<div class="footnote"><p><a name="Footnote_204" id="Footnote_204"></a><a href="#FNanchor_204"><span class="label">[204]</span></a> Thamood was another tribe of +the ancient Arabs who fell into +idolatry. They dwelt first in the +country of the ´Ádites, but their +numbers increasing, they removed +to the territory of Ḥejr.—S.</p></div> + +<div class="footnote"><p><a name="Footnote_205" id="Footnote_205"></a><a href="#FNanchor_205"><span class="label">[205]</span></a> This extraordinary camel frighting +the other cattle from their pasture, +a certain rich woman, named +´Oneyzeh Umm-Ghánim, having four +daughters, dressed them out, and +offered one Ḳudár his choice of them, +if he would kill the camel. Whereupon +he chose one, and with the +assistance of eight other men hamstrung +and killed the dam, and pursuing +the young one which fled to +the mountain, killed that also, and +divided his flesh among them. +Others tell the story somewhat differently, +adding Ṣadaḳah Bint-El-Mukhtár +as a joint-conspiratress +with ´Oneyzeh, and pretending that +the young one was not killed.’—S. +(A.F., B.)</p></div> + +<div class="footnote"><p><a name="Footnote_206" id="Footnote_206"></a><a href="#FNanchor_206"><span class="label">[206]</span></a> Defying the vengeance with +which they were threatened; because +they trusted in their strong dwellings +hewn in the rocks, saying that the +tribe of ´Ád perished only because +their houses were not built with sufficient +strength.—S.</p></div> + +<div class="footnote"><p><a name="Footnote_207" id="Footnote_207"></a><a href="#FNanchor_207"><span class="label">[207]</span></a> Like violent and repeated +claps of thunder; which some say +was no other than the voice of the +angel Gabriel, which rent their +hearts. It is said that after they had +killed the camel, Ṣáliḥ told them that +on the morrow their faces should become +yellow, the next day red, and +the third day black; and that on the +fourth God’s vengeance should light +on them: and that, the first three +signs happening accordingly, they +sought to put him to death; but God +delivered him by sending him into +Palestine.—S. (A.F., B.)</p></div> + +<div class="footnote"><p><a name="Footnote_208" id="Footnote_208"></a><a href="#FNanchor_208"><span class="label">[208]</span></a> In the Mir-át-ez-Zemán it is stated +that there are various opinions respecting +the age in which this person +lived: 1. That he lived in the first +century after the Deluge, and was of +the sons of Japheth, and was born in +the land of the Greeks: so said ´Alee; +2. That he was after Thamood: so +said El-Ḥasan; 3. That he was of +the lineage of Esau, the son of Isaac: +so said Muḳátil; 4. That he lived +between the times of Moses and +Jesus; 5. That he lived between +Jesus and Moḥammad; and 6. That +he was of the lineage of Yoonán, son +[as some say] of Noah, in the days of +Abraham; and this, adds the author, +is the most correct.—But some suppose +him to be the same with Alexander +the Great.—Respecting his +surname of ‘Dhu-l-Ḳarneyn,’ the +most obvious signification of which +is ‘the two-horned,’ the more judicious +in general are of opinion that +he received it because he made expeditions +to the extreme parts of the +east and west, and therefore that it +signifies ‘Lord of the two extreme +parts of the earth.’</p></div> + +<div class="footnote"><p><a name="Footnote_209" id="Footnote_209"></a><a href="#FNanchor_209"><span class="label">[209]</span></a> Who were clothed in the skins +of wild beasts, and lived upon what +the sea cast on shore.—S. (B.)</p></div> + +<div class="footnote"><p><a name="Footnote_210" id="Footnote_210"></a><a href="#FNanchor_210"><span class="label">[210]</span></a> The Arabs call them Yájooj +and Májooj, and say they are two +nations or tribes descended from +Japheth the son of Noah; or, as +others write, Gog are a tribe of the +Turks, and Magog of those of Geelán, +the Geli and Gelæ of Ptolemy and +Strabo.—It is said these barbarous +people made their irruptions into the +neighbouring countries in the spring, +and destroyed and carried off all the +fruits of the earth; and some pretend +they were man-eaters.—S. (B.)</p></div> + +<div class="footnote"><p><a name="Footnote_211" id="Footnote_211"></a><a href="#FNanchor_211"><span class="label">[211]</span></a> The Eastern authors unanimously +agree that he (Ázar) was a +statuary, or carver of idols; and he +is represented as the first who made +images of clay, pictures only having +been in use before, and taught that +they were to be adored as gods. +However, we are told his employment +was a very honourable one, +and that he was a great lord and +in high favour with Nimrod, whose +son-in-law he was, because he made +his idols for him and was excellent +in his art. Some of the Rabbins +say Terah was a priest and chief of +the order.—S.</p></div> + +<div class="footnote"><p><a name="Footnote_212" id="Footnote_212"></a><a href="#FNanchor_212"><span class="label">[212]</span></a> Some tell us that Nimrod, on +seeing this miraculous deliverance +from his palace, cried out that he +would make an offering to the God +of Abraham; and that he accordingly +sacrificed four thousand kine. +[B.] But, if he ever relented, he +soon relapsed into his former infidelity: +for he built a tower that he +might ascend to heaven to see +Abraham’s God; which being overthrown +[Ḳur. xvi. 28], still persisting +in his design, he would be carried +to heaven in a chest borne by four +monstrous birds; but after wandering +for some time through the air, +he fell down on a mountain with +such force that he made it shake, +whereto (as some fancy) a passage +in the Ḳur-án [xiv. 47] alludes, +which may be translated, ‘although +their contrivances be such as to +make the mountains tremble.’—Nimrod, +disappointed in his design +of making war with God, turned his +arms against Abraham, who, being +a great prince, raised forces to defend +himself; but God, dividing +Nimrod’s subjects, and confounding +their language, deprived him of +the greater part of his people, and +plagued those who adhered to him +by swarms of gnats, which destroyed +almost all of them; and one of those +gnats having entered into the nostril, +or ear, of Nimrod, penetrated to +one of the membranes of his brain, +where, growing bigger every day, it +gave him such intolerable pain, that +he was obliged to cause his head to +be beaten with a mallet, in order to +procure some ease, which torture he +suffered four hundred years; God +being willing to punish, by one of +the smallest of His creatures, him +who insolently boasted himself to +be lord of all. A Syrian calendar +places the death of Nimrod, as if +the time were well known, on the +eighth of Tamooz, or July.—S.</p></div> + +<div class="footnote"><p><a name="Footnote_213" id="Footnote_213"></a><a href="#FNanchor_213"><span class="label">[213]</span></a> They tell us that Gabriel thrust +his wing under them and lifted +them up so high that the inhabitants +of the lower heaven heard the +barking of the dogs and the crowing +of the cocks; and then, inverting +them, threw them down to the +earth.—S. (B.)</p></div> + +<div class="footnote"><p><a name="Footnote_214" id="Footnote_214"></a><a href="#FNanchor_214"><span class="label">[214]</span></a> It is the most received opinion +among the Moḥammadans that the +son whom Abraham offered was +Ishmael and not Isaac; Ishmael +being his only son at that time: for +the promise of Isaac’s birth is mentioned +lower, as subsequent in time +to this transaction. They also allege +the testimony of their prophet, who +is reported to have said, ‘I am the +son of the two who were offered in +sacrifice;’ meaning his great ancestor, +Ishmael, and his own father ´Abd-Allah: +for ´Abd-el-Muṭṭalib had +made a vow that if God would permit +him to find out and open the +well Zemzem and should give him +ten sons he would sacrifice one of +them; accordingly, when he had +obtained his desire in both respects, +he cast lots on his sons, and the lot +falling on ´Abd-Allah, he redeemed +him by offering a hundred camels, +which was therefore ordered to be +the price of a man’s blood in the +Sunneh.—S. (B., Z.)</p></div> + +<div class="footnote"><p><a name="Footnote_215" id="Footnote_215"></a><a href="#FNanchor_215"><span class="label">[215]</span></a> The occasion of this request of +Abraham is said to have been a +doubt proposed to him by the devil +in human form, how it was possible +for the several parts of a corpse of a +man which lay on the sea-shore and +had been partly devoured by the +wild beasts, the birds, and the fish, +to be brought together at the resurrection.—S.</p></div> + +<div class="footnote"><p><a name="Footnote_216" id="Footnote_216"></a><a href="#FNanchor_216"><span class="label">[216]</span></a> In the original, ‘Imám,’ which +answers to the Latin <i>Antistes</i>. This +title the Moḥammadans give to +their priests [if such a title may be +used, for want of one more correct] +who begin the prayers in their +mosques, and whom all the congregation +follow.—S.</p></div> + +<div class="footnote"><p><a name="Footnote_217" id="Footnote_217"></a><a href="#FNanchor_217"><span class="label">[217]</span></a> The term ‘rek´ah’ signifies the +repetition of a set form of words, +chiefly from the Ḳur-án, and ejaculations +of ‘God is most Great!’ etc., +accompanied by particular postures; +part of the words being repeated in +an erect posture, part sitting, and +part in other postures: an inclination +of the head and body, followed +by two prostrations, distinguishing +each rek´ah. Each of the five daily +prayers of the Muslims consist of a +certain number of rek´ahs.</p></div> + +<div class="footnote"><p><a name="Footnote_218" id="Footnote_218"></a><a href="#FNanchor_218"><span class="label">[218]</span></a> The city of Eṭ-Ṭáïf was so called, +according to Abu-l-Fida and several +other Arab authors, because it, with +the the adjacent fields, was separated +from Syria during the Deluge, and +after floating round about upon the +water at length rested in its present +situation, where its soil has continued +to produce the fruits of Syria.</p></div> + +<div class="footnote"><p><a name="Footnote_219" id="Footnote_219"></a><a href="#FNanchor_219"><span class="label">[219]</span></a> Namely, the Kaạbeh.</p></div> + +<div class="footnote"><p><a name="Footnote_220" id="Footnote_220"></a><a href="#FNanchor_220"><span class="label">[220]</span></a> In the original, ‘Muslims,’ +which is the peculiar and very +appropriate title of the believers in +the religion taught by Moḥammad; +and as he professed not to teach a +religion essentially <i>new</i>, this title is +given to all true believers before +him.</p></div> + +<div class="footnote"><p><a name="Footnote_221" id="Footnote_221"></a><a href="#FNanchor_221"><span class="label">[221]</span></a> ‘El-Islam’ signifies the <i>resigning</i> +oneself to God and to His service, +and is the name given by Moḥammad +to that religion which, he asserted, +all the prophets before him had +taught, and he restored; the +foundation of which was the unity +of God.</p></div> + +<div class="footnote"><p><a name="Footnote_222" id="Footnote_222"></a><a href="#FNanchor_222"><span class="label">[222]</span></a> This well, say some, was a certain +well near Jerusalem, or not far +from the river Jordan; but others +call it the well of Egypt, or Midian. +The commentators tell us that when +the sons of Jacob had gotten Joseph +with them in the field, they began to +abuse and to beat him so unmercifully +that they had killed him had +not Judah on his crying out for help +insisted on the promise they had +made not to kill him but to cast him +into the well. Whereupon they let +him down a little way; but as he +held by the sides of the well, they +bound him, and took off his inner +garment, designing to stain it with +blood to deceive their father. Joseph +begged hard to have his garment +returned to him, but to no purpose, +his brothers telling him, with a sneer, +that the eleven stars and the sun and +the moon might clothe him and keep +him company.—S. (B., Z.)</p></div> + +<div class="footnote"><p><a name="Footnote_223" id="Footnote_223"></a><a href="#FNanchor_223"><span class="label">[223]</span></a> The commentators pretend that +Gabriel also clothed him in the well +with a garment of silk of Paradise. +For they say that when Abraham was +thrown into the fire by Nimrod, he +was stripped; and that Gabriel +brought him this garment and put it +on him; and that from Abraham it +descended to Jacob, who folded it up +and put it into an amulet, which he +hung about Joseph’s neck, whence +Gabriel drew it out.—S. (B., Z.)</p></div> + +<div class="footnote"><p><a name="Footnote_224" id="Footnote_224"></a><a href="#FNanchor_224"><span class="label">[224]</span></a> These races they used by way +of exercise; and the commentators +generally understand here that kind +of race wherein they also showed their +dexterity in throwing darts, which is +still used in the East.—S.</p></div> + +<div class="footnote"><p><a name="Footnote_225" id="Footnote_225"></a><a href="#FNanchor_225"><span class="label">[225]</span></a> This Jacob had reason to suspect, +because when the garment was +brought to him, he observed that, +though it was bloody, yet it was not +torn.—S. (B.)</p></div> + +<div class="footnote"><p><a name="Footnote_226" id="Footnote_226"></a><a href="#FNanchor_226"><span class="label">[226]</span></a> Three days after Joseph had been +thrown into it.—S.</p></div> + +<div class="footnote"><p><a name="Footnote_227" id="Footnote_227"></a><a href="#FNanchor_227"><span class="label">[227]</span></a> The commentators are so exact +as to give us the name of this man, +who as they pretend, was Málik Ibn-Doạr, +of the tribe of Khuzá´ah.—S. +(B.)</p></div> + +<div class="footnote"><p><a name="Footnote_228" id="Footnote_228"></a><a href="#FNanchor_228"><span class="label">[228]</span></a> The expositors are not agreed +whether the pronoun <i>they</i> relates to +Málik and his companions, or to +Joseph’s brethren. They who espouse +the former opinion say that those +who came to draw water concealed +the manner of their coming by him +from the rest of the caravan, that +they might keep him to themselves; +pretending that some people of the +place had given him to them to sell +for them in Egypt. And they who +prefer the latter opinion tell us that +Judah carried victuals to Joseph every +day while he was in the well; but +not finding him there on the fourth +day, he acquainted his brothers with +it: whereupon they all went to the +caravan and claimed Joseph as their +slave, he not daring to discover that +he was their brother, lest something +worse should befall him; and at +length they agreed to sell him to +them.—S. (B.)</p></div> + +<div class="footnote"><p><a name="Footnote_229" id="Footnote_229"></a><a href="#FNanchor_229"><span class="label">[229]</span></a> A corruption of Potiphar. He +was a man of great consideration, +being superintendent of the royal +treasury.—S. (B.)</p></div> + +<div class="footnote"><p><a name="Footnote_230" id="Footnote_230"></a><a href="#FNanchor_230"><span class="label">[230]</span></a> That is, to Ḳiṭfeer and his +friends. The occasion of Joseph’s imprisonment +is said to be either that +they suspected him to be guilty notwithstanding +the proofs which had +been given of his innocence, or else +that Zeleekha desired it, feigning, to +deceive her husband, that she wanted +to have Joseph removed from her +sight till she could conquer her passion +by time; though her real design +was to force him to compliance.—S.</p></div> + +<div class="footnote"><p><a name="Footnote_231" id="Footnote_231"></a><a href="#FNanchor_231"><span class="label">[231]</span></a> According to the explication of +some who take the pronoun <i>him</i> +to relate to Joseph, this passage may +be rendered, ‘But the devil caused +him (<i>i.e.</i>, Joseph) to forget to make +his application unto his lord;’ and +to beg the good offices of his fellow-prisoner +for his deliverance, instead +of relying on God alone, as it became +a prophet, especially, to have done.—S. (B.)</p></div> + +<div class="footnote"><p><a name="Footnote_232" id="Footnote_232"></a><a href="#FNanchor_232"><span class="label">[232]</span></a> This prince, as the Oriental +writers generally agree, was Er-Reiyán +the son of El-Weleed the Amalekite, +who was converted by Joseph to the +worship of the true God, and died in +the lifetime of that prophet. But +some pretend that the Pharaoh of +Joseph and of Moses were one and +the same person, and that he lived +(or rather reigned) four hundred +years.—S. (B.)</p></div> + +<div class="footnote"><p><a name="Footnote_233" id="Footnote_233"></a><a href="#FNanchor_233"><span class="label">[233]</span></a> The commentators say that +Joseph, being taken out of prison, +after he had washed and changed his +clothes, was introduced to the king, +whom he saluted in the Hebrew +tongue, and on the king’s asking +what language that was, he answered +that it was the language of his fathers. +This prince, they say, understood no +less than seventy languages, in every +one of which he discoursed with +Joseph, who answered him in the +same; at which the king, greatly +marvelling, desired him to relate his +dream, which he did, describing the +most minute circumstances: whereupon +the king placed Joseph by him +on his throne, and made him his +Wezeer, or chief minister.—S. (B.)</p></div> + +<div class="footnote"><p><a name="Footnote_234" id="Footnote_234"></a><a href="#FNanchor_234"><span class="label">[234]</span></a> Namely, Ephraim and Manasses: +so that according to this tradition, +she was the same woman who is called +Asenath by ‘Moses.’ This supposed +marriage, which authorized their +amours, probably encouraged the +Moḥammadan divines to make use +of the loves of Joseph and Zeleekha +as an allegorical emblem of the spiritual +love between the Creator and +the creature, God and the soul; just +as the Christians apply the Song of +Solomon to the same mystical purpose.—S.</p></div> + +<div class="footnote"><p><a name="Footnote_235" id="Footnote_235"></a><a href="#FNanchor_235"><span class="label">[235]</span></a> Joseph, being made Wezeer, +governed with great wisdom; for he +not only caused justice to be impartially +administered and encouraged the +people to industry and the improvement +of agriculture during the seven +years of plenty, but began and perfected +several works of great benefit; +the natives at this day ascribing +to the patriarch Joseph almost all +the ancient works of public utility +throughout the kingdom; as particularly +the rendering the province +of El-Feiyoom, from a standing pool +or marsh, the most fertile and best-cultivated +land in all Egypt. When +the years of famine came, the effects +of which were felt not only in Egypt +but in Syria and the neighbouring +countries, the inhabitants were obliged +to apply to Joseph for corn, +which he sold to them, first for their +money, jewels, and ornaments, then +for their cattle and lands, and at +length for their persons; so that all +the Egyptians in general became +slaves to the king, though Joseph by +his consent soon released them and +returned them their substance.—S. (B.)</p></div> + +<div class="footnote"><p><a name="Footnote_236" id="Footnote_236"></a><a href="#FNanchor_236"><span class="label">[236]</span></a> At length Joseph asked them +whom they had to vouch for their +veracity; but they told him they +knew no man who could vouch for +them in Egypt. Then, replied he, +one of you shall stay behind with me +as a pledge, and the others may +return home with their provision; +and when ye come again, ye shall +bring your younger brother with you, +that I may know ye have told me the +truth. Whereupon, it being in vain +to dispute the matter, they cast lots +who should stay behind, and the lot +fell upon Simeon. When they departed, +Joseph gave each of them a +camel, and another for their brother.—S. (B.)</p></div> + +<div class="footnote"><p><a name="Footnote_237" id="Footnote_237"></a><a href="#FNanchor_237"><span class="label">[237]</span></a> The original word signifying +not only money but also goods bartered +or given in exchange for other +merchandise, some commentators tell +us that they paid for their corn, not +in money, but in shoes and dressed +skins.—S. (B.)</p></div> + +<div class="footnote"><p><a name="Footnote_238" id="Footnote_238"></a><a href="#FNanchor_238"><span class="label">[238]</span></a> The belief in the influence of the +evil eye prevails among all the Muslims, +even the most religious and +learned; for their prophet said, ‘The +eye hath a complete influence; because +verily, if there were a thing to overcome +fate, it most certainly would be +a malignant eye.’ Hence he permitted +charms (which he disallowed +in almost every other case) to be +employed for the purpose of counteracting +its influence.</p></div> + +<div class="footnote"><p><a name="Footnote_239" id="Footnote_239"></a><a href="#FNanchor_239"><span class="label">[239]</span></a> It is related that Joseph, having +invited his brethren to an entertainment, +ordered them to be placed two +and two together; by which means, +Benjamin, the eleventh, was obliged +to sit alone, and, bursting into tears, +said, If my brother Joseph were alive, +he would have sat with me. Whereupon +Joseph ordered him to be seated +at the same table with himself, and +when the entertainment was over, +dismissed the rest, ordering that they +should be lodged two and two in a +house, but kept Benjamin in his own +apartment, where he passed the night. +The next day, Joseph asked him +whether he would accept of himself +for his brother, in the room of him +whom he had lost; to which Benjamin +replied, ‘Who can find a +brother comparable unto thee? Yet +thou art not the son of Jacob and +Rachel.’ And upon this, Joseph discovered +himself to him.—S. (B.).</p></div> + +<div class="footnote"><p><a name="Footnote_240" id="Footnote_240"></a><a href="#FNanchor_240"><span class="label">[240]</span></a> Some, however, are of opinion +that it was a drinking-cup.</p></div> + +<div class="footnote"><p><a name="Footnote_241" id="Footnote_241"></a><a href="#FNanchor_241"><span class="label">[241]</span></a> The occasion of this suspicion, +it is said, was that Joseph having +been brought up by his father’s sister, +she became so fond of him, that when +he grew up and Jacob designed to +take him from her she contrived the +following stratagem to keep him. +Having a girdle which had once belonged +to Abraham, she girt it about +the child, and then pretending she +had lost it, caused strict search to be +made for it; and it being at length +found on Joseph, he was adjudged, +according to the above-mentioned law +of the family, to be delivered to her +as her property. Some, however, say +that Joseph actually stole an idol of +gold, which belonged to his mother’s +father, and destroyed it; a story probably +taken from Rachel’s stealing +the images of Laban: and others tell +us that he once stole a goat or a hen, +to give to a poor man.—S.</p></div> + +<div class="footnote"><p><a name="Footnote_242" id="Footnote_242"></a><a href="#FNanchor_242"><span class="label">[242]</span></a> Miṣr is the name both of Egypt and its capital.</p></div> + +<div class="footnote"><p><a name="Footnote_243" id="Footnote_243"></a><a href="#FNanchor_243"><span class="label">[243]</span></a> The injury they did Benjamin +was the separating him from his +brother, after which they kept him +in so great subjection that he durst +not speak to them but with the +utmost submission. Some say that +these words were occasioned by a +letter which Joseph’s brethren delivered +to him from their father, +requesting the releasement of Benjamin, +and by their representing his +extreme affliction at the loss of him +and his brother. The commentators +observe that Joseph, to excuse his +brethren’s behaviour towards him, +attributes it to their ignorance and +the heat of youth.—S. (B.)</p></div> + +<div class="footnote"><p><a name="Footnote_244" id="Footnote_244"></a><a href="#FNanchor_244"><span class="label">[244]</span></a> The frontier town of Egypt towards Syria.</p></div> + +<div class="footnote"><p><a name="Footnote_245" id="Footnote_245"></a><a href="#FNanchor_245"><span class="label">[245]</span></a> El-Beyḍáwee tell us that +Joseph sent carriages and provisions +for his father and his family; and +that he and the king of Egypt went +forth to meet them. He adds that +the number of the children of Israel +who entered Egypt with him was +seventy-two; and that when they +were led out thence by Moses, they +were increased to six hundred thousand +five hundred and seventy men, +and upwards, besides the old people +and children.—S.</p></div> + +<div class="footnote"><p><a name="Footnote_246" id="Footnote_246"></a><a href="#FNanchor_246"><span class="label">[246]</span></a> A transposition is supposed to +be in these words:—he seated his +father and mother after they had +bowed down to him, and not before.—S. +(B.)</p></div> + +<div class="footnote"><p><a name="Footnote_247" id="Footnote_247"></a><a href="#FNanchor_247"><span class="label">[247]</span></a> But when Moses led the Israelites +out of Egypt, he took up the +coffin, and carried Joseph’s bones +with him into Canaan, where he +buried them by his ancestors.—S. +(B.)</p></div> + +<div class="footnote"><p><a name="Footnote_248" id="Footnote_248"></a><a href="#FNanchor_248"><span class="label">[248]</span></a> The Moḥammadan writers tell +us that Job was of the race of Esau, +and was blessed with a numerous +family and abundant riches; but +that God proved him by taking away +all that he had, even his children, +who were killed by the fall of a house; +notwithstanding which he continued +to serve God and to return Him +thanks as usual; that he was then +struck with a filthy disease, his body +being full of worms and so offensive +that as he lay on the dunghill none +could bear to come near him: that +his wife, however (whom some call +Raḥmeh the daughter of Ephraim +the son of Joseph, and others Makhir +the daughter of Manasses), attended +him with great patience, supporting +him with what she earned by her +labour; but that the devil appearing +to her one day, after having reminded +her of her past prosperity, promised +her that if she would worship him, +he would restore all they had lost; +whereupon she asked her husband’s +consent, who was so angry at the proposal, +that he swore, if he recovered, +to give his wife a hundred stripes.—S. +(B., J., A.F.)</p></div> + +<div class="footnote"><p><a name="Footnote_249" id="Footnote_249"></a><a href="#FNanchor_249"><span class="label">[249]</span></a> Some say there were two springs, +one of hot water wherein he bathed, +and the other of cold of which he +drank.—S. (B.)</p></div> + +<div class="footnote"><p><a name="Footnote_250" id="Footnote_250"></a><a href="#FNanchor_250"><span class="label">[250]</span></a> His wife also becoming young +and handsome again, and bearing him +twenty-six sons. Some, to express +the great riches which were bestowed +on Job after his sufferings, say he +had two threshing-floors, one for +wheat and the other for barley, and +that God sent two clouds, which +rained gold on the one and silver on +the other till they ran over.—(J.) +The traditions differ as to the continuance +of Job’s calamities: one +will have it to be eighteen years; +another, thirteen; another, three; +and another, exactly seven years +seven months and seven hours.—S.</p></div> + +<div class="footnote"><p><a name="Footnote_251" id="Footnote_251"></a><a href="#FNanchor_251"><span class="label">[251]</span></a> Or ‘a palm-branch having a +hundred leaves.’—S.</p></div> + +<div class="footnote"><p><a name="Footnote_252" id="Footnote_252"></a><a href="#FNanchor_252"><span class="label">[252]</span></a> But see note <a href="#Footnote_248">1</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_253" id="Footnote_253"></a><a href="#FNanchor_253"><span class="label">[253]</span></a> The commentators generally suppose +him to be the same person with +the father-in-law of Moses, who is +named in Scripture Reuel or Raguel, +and Jethro. But Aḥmad Ibn-´Abd-El-Ḥaleem +charges those who entertain +this opinion with ignorance. They +say (after the Jews) that he gave his +son-in-law [Moses] that wonder-working +rod with which he performed all +those miracles in Egypt and the +Desert, and also excellent advice and +instructions; whence he had the +surname of ‘Khaṭeeb-el-Ambiya,’ or +‘the Preacher to the Prophets.’—S.</p></div> + +<div class="footnote"><p><a name="Footnote_254" id="Footnote_254"></a><a href="#FNanchor_254"><span class="label">[254]</span></a> The Arabic word ‘ḍa´eef’ +(weak) signifying also in the Ḥimyaritic +dialect ‘blind,’ some suppose +that Sho´eyb was so, and that the +Midianites objected that to him as +a defect which disqualified him for +the prophetic office.—S.</p></div> + +<div class="footnote"><p><a name="Footnote_255" id="Footnote_255"></a><a href="#FNanchor_255"><span class="label">[255]</span></a> Which of the kings of Egypt this +Pharaoh of Moses was is uncertain. +Not to mention the opinions of the +European writers, those of the East +generally suppose him to have been +El-Weleed, who according to some +was an Arab of the tribe of ´Ád, +or according to others the son of +Muṣ´ab the son of Er-Reiyán the +son of El-Weleed the Amalekite. +There are historians, however, who +suppose Ḳáboos the brother and +predecessor of El-Weleed was the +prince we are speaking of, and pretend +he lived six hundred and +twenty years and reigned four hundred. +Which is more reasonable, at +least, than the opinion of those who +imagine it was his father Muṣ´ab or +grandfather Er-Reiyán. Abu-l-Fida +says the Muṣ´ab, being one hundred +and seventy years old and having no +child, while he kept the herds saw a +cow calve, and heard her say at the +same time, ‘O Muṣ´ab, be not grieved, +for thou shalt have a wicked son, +who will be at length cast into hell.’ +And he accordingly had this Weleed, +who afterwards coming to be king of +Egypt proved an impious tyrant.—S. +(A.F., Z.)</p></div> + +<div class="footnote"><p><a name="Footnote_256" id="Footnote_256"></a><a href="#FNanchor_256"><span class="label">[256]</span></a> This name is given to Pharaoh’s +chief minister; from whence it is +generally inferred that Moḥammad +had been made Haman the favorite +of Ahasuerus king of Persia, and +who indisputably lived many years +after Moses, to be that prophet’s +contemporary.—S.</p></div> + +<div class="footnote"><p><a name="Footnote_257" id="Footnote_257"></a><a href="#FNanchor_257"><span class="label">[257]</span></a> It is related that the midwife +appointed to attend the Hebrew +women, terrified by a light which +appeared between the eyes of Moses +at his birth, and touched with an +extraordinary affection for the child, +did not discover him to the officers, +so that his mother kept him in her +house, and nursed him three months; +after which it was impossible for +her to conceal him any longer, the +king then giving orders to make the +searches more strictly.—S. (B.)</p></div> + +<div class="footnote"><p><a name="Footnote_258" id="Footnote_258"></a><a href="#FNanchor_258"><span class="label">[258]</span></a> The commentators say that his +mother made an ark of the papyrus, +and pitched it, and put in some cotton; +and having laid the child therein, +committed it to the river, a branch of +which went into Pharaoh’s garden: +that the stream carried the ark +thither into a fishpond, at the head +of which Pharaoh was then sitting +with his wife Ásiyeh the daughter of +Muzáḥem; and that the king, having +commanded it to be taken up and +opened, and finding in it a beautiful +child, took a fancy to it, and ordered +it to be brought up.—Some writers +mention a miraculous preservation of +Moses before he was put into the ark; +and tell us, that his mother having +hid him from Pharaoh’s officers in +an oven, his sister, in her mother’s +absence, kindled a large fire in the +oven to heat it, not knowing the +child was there; but that he was +afterwards taken out unhurt.—S. +(B., A.F.)</p></div> + +<div class="footnote"><p><a name="Footnote_259" id="Footnote_259"></a><a href="#FNanchor_259"><span class="label">[259]</span></a> Ḳur. xxvi. 17.</p></div> + +<div class="footnote"><p><a name="Footnote_260" id="Footnote_260"></a><a href="#FNanchor_260"><span class="label">[260]</span></a> This person, says the tradition, +was an Egyptian and Pharaoh’s +uncle’s son.—S.</p></div> + +<div class="footnote"><p><a name="Footnote_261" id="Footnote_261"></a><a href="#FNanchor_261"><span class="label">[261]</span></a> The Jews pretend he was actually +imprisoned for the fact, and +condemned to be beheaded; but +that when he should have suffered +his neck became as hard as ivory, +and the sword rebounded on the +executioner.—S.</p></div> + +<div class="footnote"><p><a name="Footnote_262" id="Footnote_262"></a><a href="#FNanchor_262"><span class="label">[262]</span></a> According to El-Beyḍáwee, Moses +knew not the way, and, coming to a +place where three roads met, committed +himself to the guidance of +God, and took the middle road, +which was the right; Providence +likewise so ordering it that his pursuers +took the other two roads, and +missed him.—S.</p></div> + +<div class="footnote"><p><a name="Footnote_263" id="Footnote_263"></a><a href="#FNanchor_263"><span class="label">[263]</span></a> This was Ṣafoora [also called +Ṣafoorah and Ṣafooriya], or Zipporah, +the elder, or as others suppose +the younger, daughter of Sho´eyb, +whom Moses afterwards married.—S.</p></div> + +<div class="footnote"><p><a name="Footnote_264" id="Footnote_264"></a><a href="#FNanchor_264"><span class="label">[264]</span></a> The commentators say, that +Moses, having obtained leave of +Sho´eyb or Jethro, his father-in-law, +to visit his mother, departed with his +family from Midian towards Egypt; but +coming to the valley of Ṭuwa, wherein +Mount Sinai stands, his wife fell in +labour and was delivered of a son in +a very dark and snowy night: he had +also lost his way, and his cattle were +scattered from him, when on a sudden +he saw a fire by the side of a +mountain, which on his nearer +approach he found burning in a green +bush.—S. (B.)</p></div> + +<div class="footnote"><p><a name="Footnote_265" id="Footnote_265"></a><a href="#FNanchor_265"><span class="label">[265]</span></a> This was a mark of humility +and respect: though some fancy +there was some uncleanness in the +shoes themselves, because they were +made of the skin of an ass not +dressed.—S. (B.)</p></div> + +<div class="footnote"><p><a name="Footnote_266" id="Footnote_266"></a><a href="#FNanchor_266"><span class="label">[266]</span></a> Which was at first no bigger than +the rod, but afterwards swelled to a +prodigious size.—S. (B.)</p></div> + +<div class="footnote"><p><a name="Footnote_267" id="Footnote_267"></a><a href="#FNanchor_267"><span class="label">[267]</span></a> When Moses saw the serpent +move about with great nimbleness +and swallow stones and trees, he was +greatly terrified, and fled from it; but +recovering his courage at these words +of God, he had the boldness to take +the serpent by the jaws.—S. (B.)</p></div> + +<div class="footnote"><p><a name="Footnote_268" id="Footnote_268"></a><a href="#FNanchor_268"><span class="label">[268]</span></a> Moses had an impediment in his +speech, which was occasioned by the +following accident. Pharaoh one day +carrying him in his arms when a +child, he suddenly laid hold of his +beard and plucked it in a very rough +manner, which put Pharaoh into +such a passion that he ordered him +to be put to death: but Ásiyeh his +wife representing to him that he was +but a child, who could not distinguish +between a burning coal and a ruby, he +ordered the experiment to be made; +and a live coal and a ruby being set +before Moses, he took the coal and +put it into his mouth, and burnt his +tongue: and thereupon he was pardoned.—This +is a Jewish story a little +altered.—S.</p></div> + +<div class="footnote"><p><a name="Footnote_269" id="Footnote_269"></a><a href="#FNanchor_269"><span class="label">[269]</span></a> For he was obliged to abandon +his country and his friends, and to +travel several days in great terror +and want of necessary provisions to +seek a refuge among strangers; and +was afterwards forced to serve for +hire to gain a livelihood.—S.</p></div> + +<div class="footnote"><p><a name="Footnote_270" id="Footnote_270"></a><a href="#FNanchor_270"><span class="label">[270]</span></a> Aaron being by this time come +out to meet his brother, either by +divine inspiration, or having notice +of his design to return to Egypt.—S. (B.)</p></div> + +<div class="footnote"><p><a name="Footnote_271" id="Footnote_271"></a><a href="#FNanchor_271"><span class="label">[271]</span></a> The Arab writers tell enormous +fables of this serpent or dragon. +For they say that he was hairy and +of so prodigious a size that when he +opened his mouth his jaws were +fourscore cubits asunder and when +he laid his lower jaw on the ground +his upper reached to the top of the +palace [or rather, I believe, the +<i>throne</i> of Pharaoh]: that Pharaoh, +seeing this monster make towards +him, fled from it; and that the +whole assembly also betaking themselves +to their heels, no less than +twenty-five thousand of them lost +their lives in the press. They add +that Pharaoh, upon this abjured +Moses by God who had sent him to +take away the serpent, and promised +he would believe on Him and let +the Israelites go; but when Moses +had done what he requested, he +relapsed and grew as hardened as +before.—S. (B.)</p></div> + +<div class="footnote"><p><a name="Footnote_272" id="Footnote_272"></a><a href="#FNanchor_272"><span class="label">[272]</span></a> There is a tradition that Moses +was a very swarthy man; and that +when he put his hand into his bosom, +and drew it out again, it became +extremely white and splendid, surpassing +the brightness of the sun.—S. (B.)</p></div> + +<div class="footnote"><p><a name="Footnote_273" id="Footnote_273"></a><a href="#FNanchor_273"><span class="label">[273]</span></a> They provided themselves with +a great number of thick ropes and +long pieces of wood, which they +contrived by some means to move +and make them twist themselves one +over the other; and so imposed on +the beholders, who at a distance +took them to be true serpents. It +is also said that they rubbed them +over with quicksilver, which being +wrought upon by the heat of the sun +caused them to move.—S. (B.)</p></div> + +<div class="footnote"><p><a name="Footnote_274" id="Footnote_274"></a><a href="#FNanchor_274"><span class="label">[274]</span></a> The expositors add that when +this serpent had swallowed up all +the rods and cords he made directly +towards the assembly and put them +into so great a terror that they fled +and a considerable number were killed +in the crowd: then Moses took it up +and it became a rod in his hand as +before. Whereupon the magicians +declared that it could be no enchantment, +because in such case their rods +and cords would not have disappeared.—S. +(B.)</p></div> + +<div class="footnote"><p><a name="Footnote_275" id="Footnote_275"></a><a href="#FNanchor_275"><span class="label">[275]</span></a> Sale observes that some writers +introduce only two of the enchanters +as acknowledging Moses’ miracle to +be wrought by the power of God. +These two, they say, were brothers, +and the sons of a famous magician +then dead; but on their being sent +for to court on this occasion, their +mother persuaded them to go to +their father’s tomb and ask his +advice. Being come to the tomb, +the father answered their call, and +when they had acquainted him with +the affair, he told them that they +should inform themselves whether +the rod of which they spoke became +a serpent while its masters slept, or +only when they were awake; for, +said he, enchantments have no effect +while the enchanter is asleep, and +therefore if it be otherwise in this +case, you may be assured that they +act by a divine power. These two +magicians then, arriving at the capital +of Egypt, on inquiry found to their +great astonishment that when Moses +and Aaron went to rest their rod +became a serpent and guarded them +while they slept. And this was the first +step towards their conversion.—S.</p></div> + +<div class="footnote"><p><a name="Footnote_276" id="Footnote_276"></a><a href="#FNanchor_276"><span class="label">[276]</span></a> Some think these converted +magicians were executed accordingly: +but others deny it, and say that the +king was not able to put them to +death; insisting on these words of the +Ḳur-án [xxviii. 35], ‘Ye two, and +they who follow you, shall overcome.’—S.</p></div> + +<div class="footnote"><p><a name="Footnote_277" id="Footnote_277"></a><a href="#FNanchor_277"><span class="label">[277]</span></a> See p. 101, l. 5, n. <a href="#Footnote_260">1</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_278" id="Footnote_278"></a><a href="#FNanchor_278"><span class="label">[278]</span></a> Cp. Act. Apost. v. 38, 39.</p></div> + +<div class="footnote"><p><a name="Footnote_279" id="Footnote_279"></a><a href="#FNanchor_279"><span class="label">[279]</span></a> ‘The people of Noah and of ´Ád +and of Thamood, and those whom +God destroyed after them.’ So explained +in the Ḳámoos.</p></div> + +<div class="footnote"><p><a name="Footnote_280" id="Footnote_280"></a><a href="#FNanchor_280"><span class="label">[280]</span></a> It is said that Hámán having +prepared bricks and other materials +employed no less than fifty thousand +men besides labourers in the building, +which they carried to so immense +a height that the workmen could no +longer stand on it: that Pharaoh +ascending this tower threw a javelin +towards heaven, which fell back +again stained with blood, whereupon +he impiously boasted that he had +killed the god of Moses; but at sunset +God sent the angel Gabriel, who +with one stroke of his wing demolished +the tower, a part whereof +falling on the king’s army destroyed +a million of men.—S. (Z.)</p></div> + +<div class="footnote"><p><a name="Footnote_281" id="Footnote_281"></a><a href="#FNanchor_281"><span class="label">[281]</span></a> Some are of opinion that those +who were sent by Pharaoh to seize +the true believer, his kinsman, are +the persons more particularly meant +in this place: for they tell us that +the said believer fled to a mountain, +where they found him at prayers, +guarded by the wild beasts, which +ranged themselves in order about +him; and that his pursuers thereupon +returned in a great fright to +their master, who put them to death +for not performing his command.—S. +(B.)</p></div> + +<div class="footnote"><p><a name="Footnote_282" id="Footnote_282"></a><a href="#FNanchor_282"><span class="label">[282]</span></a> Some expound these words of +the previous punishment they are +doomed to suffer, according to a +tradition of Ibn-Mes´ood, which informs +us that their souls are in the +crops of black birds which are exposed +to hell-fire every morning and +evening until the Day of Judgment.—S. +(B.)</p></div> + +<div class="footnote"><p><a name="Footnote_283" id="Footnote_283"></a><a href="#FNanchor_283"><span class="label">[283]</span></a> As there is no mention of any +such miraculous inundation in the +[so-called] Mosaic writings, some +have imagined this plague to have +been either a pestilence, or the smallpox, +or some other epidemical distemper. +(B.) For the word ‘ṭoofán,’ +which is used in this place, and is +generally rendered a ‘deluge,’ may +also signify any other universal destruction +or mortality.—S.</p></div> + +<div class="footnote"><p><a name="Footnote_284" id="Footnote_284"></a><a href="#FNanchor_284"><span class="label">[284]</span></a> That is, the land of Syria, of +which the Eastern geographers reckon +Palestine a part, and wherein the +commentators say the children of +Israel succeeded the kings of Egypt +and the Amalekites.—S. (B.)</p></div> + +<div class="footnote"><p><a name="Footnote_285" id="Footnote_285"></a><a href="#FNanchor_285"><span class="label">[285]</span></a> Particularly the lofty tower +[before mentioned] which Pharaoh +caused to be built, that he might +attack the God of Moses.—S.</p></div> + +<div class="footnote"><p><a name="Footnote_286" id="Footnote_286"></a><a href="#FNanchor_286"><span class="label">[286]</span></a> The word here translated ‘body’ +signifying also a ‘coat of mail,’ some +imagine the meaning to be that his +corpse floated armed with his coat of +mail, which they tell us was of gold, +by which they knew it was +he.—S.</p></div> + +<div class="footnote"><p><a name="Footnote_287" id="Footnote_287"></a><a href="#FNanchor_287"><span class="label">[287]</span></a> These people some will have to +be of the tribe of Amalek, whom +Moses was commanded to destroy, +and others of the tribe of Lakhm. +Their idols, it is said, were images of +oxen, which gave the first hint to the +making of the golden calf.—S. (B.)</p></div> + +<div class="footnote"><p><a name="Footnote_288" id="Footnote_288"></a><a href="#FNanchor_288"><span class="label">[288]</span></a> The Eastern writers say these +quails were of a peculiar kind of be +found nowhere else but in El-Yemen, from +whence they were brought by a south +wind in great numbers to the Israelites’ +camp in the desert. The Arabs +called these birds ‘selwa,’ which is +plainly the same with the Hebrew +‘salwim,’ and say they have no bones, +but are eaten whole.—S.</p></div> + +<div class="footnote"><p><a name="Footnote_289" id="Footnote_289"></a><a href="#FNanchor_289"><span class="label">[289]</span></a> The word here rendered ‘a great +city,’ namely ‘miṣran,’ is rendered +by Marracci and Sale ‘Egypt,’ and +is so understood by many learned +Arabs; but according to a general +rule, to have this signification it +should be ‘miṣra:’ in some copies +of the Ḳur-án, however, it is thus +written.</p></div> + +<div class="footnote"><p><a name="Footnote_290" id="Footnote_290"></a><a href="#FNanchor_290"><span class="label">[290]</span></a> See Sale’s note <i>in loc.</i></p></div> + +<div class="footnote"><p><a name="Footnote_291" id="Footnote_291"></a><a href="#FNanchor_291"><span class="label">[291]</span></a> A kind of soft stone, like dry mud.</p></div> + +<div class="footnote"><p><a name="Footnote_292" id="Footnote_292"></a><a href="#FNanchor_292"><span class="label">[292]</span></a> The story here alluded to, though +it occurs among passages respecting +Moses and his people, is said to relate +to a different age and to be as follows:—In +the days of David, some Israelites +dwelt at Eyleh, or Elath, on +the Red Sea, where, on the night of +the Sabbath, the fish used to come in +great numbers to the shore, and stay +there all the Sabbath, to tempt them; +but the night following they returned +into the sea again. At length, some +of the inhabitants, neglecting God’s +commandment, catched fish on the +Sabbath, and dressed and ate them; +and afterwards cut canals from the +sea, for the fish to enter, with sluices, +which they shut on the Sabbath, to +prevent their return to the sea. The +other part of the inhabitants, who +strictly observed the Sabbath, used +both persuasion and force to stop +this impiety, but to no purpose, the +offenders growing only more and more +obstinate; whereupon David cursed +the Sabbath-breakers, and God transformed +them into apes. It is said, +that one going to see a friend of his +that was among them found him in +the shape of an ape moving his eyes +about wildly; and asking him whether +he was not such a one, the ape made +a sign with his head that it was he; +whereupon the friend said to him, +Did not I advise you to desist? at +which the ape wept. They add, that +these unhappy people remained three +days in this condition, and were afterwards +destroyed by a wind which +swept them all into the sea.—S. (A. F.)</p></div> + +<div class="footnote"><p><a name="Footnote_293" id="Footnote_293"></a><a href="#FNanchor_293"><span class="label">[293]</span></a> His breath before [he used the tooth-stick] had the odour of musk.—S. +(B.)</p></div> + +<div class="footnote"><p><a name="Footnote_294" id="Footnote_294"></a><a href="#FNanchor_294"><span class="label">[294]</span></a> It is said that not only the ten +commandments, but the whole law +was written thereon.—S.</p></div> + +<div class="footnote"><p><a name="Footnote_295" id="Footnote_295"></a><a href="#FNanchor_295"><span class="label">[295]</span></a> That is, as some understand it, +consisting of flesh and blood; or, as +others, being a mere body or mass of +metal, without a soul.—S. (B.)</p></div> + +<div class="footnote"><p><a name="Footnote_296" id="Footnote_296"></a><a href="#FNanchor_296"><span class="label">[296]</span></a> The person who cast this calf, the +Moḥammadans say, was not Aaron +but Es-Sámiree, one of the principal +men among the children of Israel, +some of whose descendants, it is pretended, +still inhabit an island of that +name in the Arabian Gulf. It was +made of the rings and bracelets of +gold, silver, and other materials, +which the Israelites had borrowed of +the Egyptians; for Aaron, who commanded +in his brother’s absence, +having ordered Es-Sámiree to collect +those ornaments from the people, who +carried on a wicked commerce with +them, and to keep them together till +the return of Moses, Es-Sámiree, understanding +the founder’s art, put +them altogether into a furnace, to +melt them down into one mass, which +came out in the form of a calf. One +writer says, that all the Israelites +adored this calf, except only twelve +thousand.—S. (A. F.)</p></div> + +<div class="footnote"><p><a name="Footnote_297" id="Footnote_297"></a><a href="#FNanchor_297"><span class="label">[297]</span></a> After he had completed his forty days’ stay in the mount, and had received +the Law.—S. (B.)</p></div> + +<div class="footnote"><p><a name="Footnote_298" id="Footnote_298"></a><a href="#FNanchor_298"><span class="label">[298]</span></a> Or, I knew that which they +knew not—that the messenger sent +to thee from God was a pure spirit, +and that his footsteps gave life +to whatever they touched; being +no other than the angel Gabriel, +mounted on the horse of life: and +therefore I made use of the dust of +his feet to animate the molten calf. +It is said, Es-Sámiree knew the angel +because he had saved and taken care +of him when a child and exposed by +his mother for fear of Pharaoh.—S. +(B., Jelál.)</p></div> + +<div class="footnote"><p><a name="Footnote_299" id="Footnote_299"></a><a href="#FNanchor_299"><span class="label">[299]</span></a> The word here rendered ‘hearts’ +often signifies stomachs; and if this +be its meaning here, the narrative +agrees with the [so-called] Mosaic +account: for Moses ‘took the calf +which they had made, and burnt it +in the fire, and ground it to powder, +and strawed it upon the water, and +made the children of Israel to drink +of it.’—Exod. xxxii. 20.</p></div> + +<div class="footnote"><p><a name="Footnote_300" id="Footnote_300"></a><a href="#FNanchor_300"><span class="label">[300]</span></a> The persons here meant are said +to have been seventy men, who were +made choice of by Moses, and heard +the voice of God talking with him. +But not being satisfied with that, +they demanded to see God; whereupon +they were all struck dead by +lightning, and on Moses’ intercession +restored to life.—S.</p></div> + +<div class="footnote"><p><a name="Footnote_301" id="Footnote_301"></a><a href="#FNanchor_301"><span class="label">[301]</span></a> This person is represented by the +commentators as the most beautiful +of the Israelites, and so far surpassing +them all in opulence that the +riches of Ḳároon have become a +proverb.—S.</p></div> + +<div class="footnote"><p><a name="Footnote_302" id="Footnote_302"></a><a href="#FNanchor_302"><span class="label">[302]</span></a> Moses, as some say, having complained +to God of a false accusation +brought against him by Ḳároon, He +directed him to command the earth +what he pleased, and it should obey +him; whereupon he said, ‘O earth, +swallow them up;’ and immediately +the earth opened under Ḳároon and +his confederates, and swallowed them +up, with his palace and all his riches.—There +goes a tradition that as +Ḳároon sank gradually into the +ground, first to his knees, then to +his waist, then to his neck, he cried +out four several times, ‘O Moses, +have mercy on me!’ but that Moses +continued to say, ‘O earth, swallow +them up!’ till at last he wholly disappeared: +upon which God said to +Moses, ‘Thou hadst no mercy on +Ḳároon, though he asked pardon of +thee four times; but I would have +had compassion on him if he had +asked pardon of me but once.’—S. +(B.)</p></div> + +<div class="footnote"><p><a name="Footnote_303" id="Footnote_303"></a><a href="#FNanchor_303"><span class="label">[303]</span></a> Or rather, fawn-coloured; as are +most of the cows of Arabia. The +word in the original properly signifies +yellow.</p></div> + +<div class="footnote"><p><a name="Footnote_304" id="Footnote_304"></a><a href="#FNanchor_304"><span class="label">[304]</span></a> The story of this young man is +thus related:—A certain man at his +death left his son, then a child, a +cow-calf, which wandered in the +desert till he came to age; at which +time his mother told him the heifer +was his, and bid him fetch her and +sell her for three pieces of gold. +When the young man came to the +market with his heifer, an angel in +the shape of a man accosted him and +bid him six pieces of gold for her; +but he would not take the money till +he had asked his mother’s consent; +which when he had obtained, he +returned to the market-place, and +met the angel, who now offered him +twice as much for the heifer, provided +he would say nothing of it to +his mother; but the young man, +refusing, went and acquainted her +with the additional offer. The woman, +perceiving it was an angel, bid her +son go back and ask him what must +be done with the heifer; whereupon +the angel told the young man that +in a little time the children of Israel +would buy that heifer of him at any +price.—S. (A.F.)</p></div> + +<div class="footnote"><p><a name="Footnote_305" id="Footnote_305"></a><a href="#FNanchor_305"><span class="label">[305]</span></a> The more common tradition +seems to be that the man was murdered +by <i>one</i> person, the son of his +brother, who desired to obtain his +property (as his inheritance), or his +daughter, or both. (Mir-át-ez-Zemán).</p></div> + +<div class="footnote"><p><a name="Footnote_306" id="Footnote_306"></a><a href="#FNanchor_306"><span class="label">[306]</span></a> Also called El-Khaḍir. This mysterious +person, whom the vulgar and +some others regard as a prophet, and +identify with Ilyás (Elias or Elijah), +and whom some confound with St. +George, was, according to the more +approved opinion of the learned, a +just man or saint, the Wezeer and +counsellor of that equally doubtful +personage Dhu-l-Ḳarneyn, whose story +has already been related in this +volume. El-Khiḍr is said to have +drunk of the Fountain of Life, by +virtue of which he still lives, and +will live till the day of judgment. +He is also said to appear frequently +to Muslims in perplexity, and to be +generally clad in green garments; +whence, according to some, his name.—Sale +states, in a note on this +passage, that the Muslims usually +confound El-Khiḍr with Phineas, as +well as Elias and St. George, saying +that his soul passed by a metempsychosis +successively through all +three; and he adds, that part of +these fictions they took from the +Jews, some of whom also fancy +Phineas was Elias.</p></div> + +<div class="footnote"><p><a name="Footnote_307" id="Footnote_307"></a><a href="#FNanchor_307"><span class="label">[307]</span></a> Or, as some rather think, El-Ubulleh, +near El-Basrah, or else +Bájarwán in Armenia.—S. (B.)</p></div> + +<div class="footnote"><p><a name="Footnote_308" id="Footnote_308"></a><a href="#FNanchor_308"><span class="label">[308]</span></a> They were ten brothers, five of +whom were past their labour by +reason of their age.—S. (B.)</p></div> + +<div class="footnote"><p><a name="Footnote_309" id="Footnote_309"></a><a href="#FNanchor_309"><span class="label">[309]</span></a> That is, because of the great +confidence the Israelites placed in it, +having won several battles by its +miraculous assistance. I imagine, +however, that the Arabic word ‘sekeeneh,’ +which signifies ‘tranquillity’ +or ‘security of mind,’ and is so understood +by the commentators, may +not improbably mean the ‘divine +presence’ or ‘glory,’ which used to +appear on the Ark, and which the +Jews express by the same word +‘Shekinah.’—S.</p></div> + +<div class="footnote"><p><a name="Footnote_310" id="Footnote_310"></a><a href="#FNanchor_310"><span class="label">[310]</span></a> Sale observes that Yaḥyá 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 Mir-át-ez-Zemán:—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 ‘Dáwoodee,’ <i>i.e.</i>, ‘Davidean.’ +See my translation of ‘The Thousand +and One Nights,’ chap. viii. note 5.</p></div> + +<div class="footnote"><p><a name="Footnote_311" id="Footnote_311"></a><a href="#FNanchor_311"><span class="label">[311]</span></a> For David, they say, 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.—S. (B.)</p></div> + +<div class="footnote"><p><a name="Footnote_312" id="Footnote_312"></a><a href="#FNanchor_312"><span class="label">[312]</span></a> They say that he had a carpet +of green silk, on which his throne was +placed, being of a prodigious length +and breadth, and sufficient for all his +forces to stand on, the men placing +themselves on his right hand, and the +spirits [or jinn] on his left; and that +when all were in order the wind at +his command took up the carpet +and transported it with all that were +upon it wherever he pleased; the +army of birds at the same time +flying over their heads and forming a +kind of canopy to shade them from +the sun.—S.</p></div> + +<div class="footnote"><p><a name="Footnote_313" id="Footnote_313"></a><a href="#FNanchor_313"><span class="label">[313]</span></a> Whither the wind brought +back Solomon’s throne in the evening, +after having carried it to a distant +country in the morning.—S.</p></div> + +<div class="footnote"><p><a name="Footnote_314" id="Footnote_314"></a><a href="#FNanchor_314"><span class="label">[314]</span></a> After the space of forty days, +which was the time the image had +been worshipped in his house, the +devil [or jinnee] flew away, and threw +the signet into the sea: the signet +was immediately swallowed by a fish, +which being taken and given to Solomon, +he found the ring in its belly, +and, having by this means recovered +the kingdom, took Ṣakhr, and, tying +a great stone to his neck, threw him +into the Lake of Tiberias.—S. (B., +A.F.)</p></div> + +<div class="footnote"><p><a name="Footnote_315" id="Footnote_315"></a><a href="#FNanchor_315"><span class="label">[315]</span></a> See note 30 to the Introduction of my translation of the ‘Thousand +and One Nights.’</p></div> + +<div class="footnote"><p><a name="Footnote_316" id="Footnote_316"></a><a href="#FNanchor_316"><span class="label">[316]</span></a> The Arab historians tell us +that Solomon, having finished the +Temple of Jerusalem, went in +pilgrimage to Mekkeh, where having +stayed as long as he pleased, he proceeded +towards El-Yemen; and leaving +Mekkeh in the morning he +arrived by noon at Ṣan´a, and being +extremely delighted with the country +rested there; but wanting water +to make the ablution, he looked +among the birds for the lapwing +which found it for him.—S. (B.)</p></div> + +<div class="footnote"><p><a name="Footnote_317" id="Footnote_317"></a><a href="#FNanchor_317"><span class="label">[317]</span></a> Some add that Bilḳees, to try +whether Solomon was a prophet or +not, drest the boys like girls and the +girls like boys, and sent him in a +casket a pearl not drilled and an +onyx drilled with a crooked hole; +and that Solomon distinguished the +boys from the girls by the different +manner of their taking water, and +ordered one worm to bore the pearl, +and another to pass a thread through +the onyx.—S. (B.)</p></div> + +<div class="footnote"><p><a name="Footnote_318" id="Footnote_318"></a><a href="#FNanchor_318"><span class="label">[318]</span></a> Others, however, suppose it was +El-Khiḍr, or else Gabriel, or some +other angel; and some imagine it to +have been Solomon himself.—S. (B.)</p></div> + +<div class="footnote"><p><a name="Footnote_319" id="Footnote_319"></a><a href="#FNanchor_319"><span class="label">[319]</span></a> This fountain they say was in +El-Yemen.—S. (B.)</p></div> + +<div class="footnote"><p><a name="Footnote_320" id="Footnote_320"></a><a href="#FNanchor_320"><span class="label">[320]</span></a> Some say these spirits made him +two lions, which were placed at the +foot of his throne; and two eagles, +which were set above it; and that +when he mounted it, the lions +stretched out their paws; and when +he sat down, the eagles shaded him +with their wings.—S. (B.)</p></div> + +<div class="footnote"><p><a name="Footnote_321" id="Footnote_321"></a><a href="#FNanchor_321"><span class="label">[321]</span></a> The commentators to explain +this passage tell us that David, +having laid the foundations of the +Temple of Jerusalem, which was to +be in lieu of the tabernacle of Moses, +when he died, left it to be finished by +his son Solomon, who employed the +genii in the work; that Solomon, before +the edifice was quite completed, +perceiving his end drew nigh, begged +of God that his death might be concealed +from the genii till they had +entirely finished it; that God therefore +so ordered it that Solomon died +as he stood at his prayers, leaning on +his staff, which supported the body +in that posture a full year; and the +genii, supposing him to be alive, continued +their work during that term, +at the expiration whereof, the temple +being perfectly completed, a worm, +which had gotten into the staff, ate +it through, and the corpse fell to the +ground and discovered the king’s +death.—S. (B., Jelál.)</p></div> + +<div class="footnote"><p><a name="Footnote_322" id="Footnote_322"></a><a href="#FNanchor_322"><span class="label">[322]</span></a> It is said that the fish, after it +had swallowed Jonah, swam after the +ship with its head above water, that +the prophet might breathe; who continued +to praise God till the fish came +to land and vomited him out.—S.</p></div> + +<div class="footnote"><p><a name="Footnote_323" id="Footnote_323"></a><a href="#FNanchor_323"><span class="label">[323]</span></a> Sale states that some imagine +Jonah’s plant to have been a fig; and +others, the móz (or banana), which +bears very large leaves and excellent +fruit.</p></div> + +<div class="footnote"><p><a name="Footnote_324" id="Footnote_324"></a><a href="#FNanchor_324"><span class="label">[324]</span></a> The commentators add that +this plant withered the next morning, +and that Jonah being much concerned +at it God made a remonstrance +to him in behalf of the +Ninevites, agreeably to what is +recorded in Scripture.—S.</p></div> + +<div class="footnote"><p><a name="Footnote_325" id="Footnote_325"></a><a href="#FNanchor_325"><span class="label">[325]</span></a> When he first began to exhort +them to repentance, instead of +hearkening to him, they used him +very ill, so that he was obliged to +leave the city, threatening them at +his departure that they should be +destroyed within three days, or, as +others say, within forty. But when +the time drew near, and they saw the +heavens overcast with a black cloud +which shot forth fire and filled the +air with smoke and hung directly +over the city, they were in a terrible +consternation, and getting into the +fields, with their families and cattle, +they put on sackcloth and humbled +themselves before God, calling aloud +for pardon and sincerely repenting +of their past wickedness. Whereupon +God was pleased to forgive +them, and the storm blew over.—S. +(B., Jelál, A.F.)</p></div> + +<div class="footnote"><p><a name="Footnote_326" id="Footnote_326"></a><a href="#FNanchor_326"><span class="label">[326]</span></a> ´Imrán, as observed by Sale, is the +name of two several persons according +to the Muslims: one was the +father of Moses and Aaron, and the +other was the father of the Virgin +Mary. The latter is here meant, and +his wife’s name was Hannah.</p></div> + +<div class="footnote"><p><a name="Footnote_327" id="Footnote_327"></a><a href="#FNanchor_327"><span class="label">[327]</span></a> Or the devil driven away with +stones.—See note <a href="#Footnote_38">1</a>, p. 7.</p></div> + +<div class="footnote"><p><a name="Footnote_328" id="Footnote_328"></a><a href="#FNanchor_328"><span class="label">[328]</span></a> And for this reason, they say, +neither of them was guilty of any sin, +like the rest of the children of +Adam.—S. (Ḳatádeh.)</p></div> + +<div class="footnote"><p><a name="Footnote_329" id="Footnote_329"></a><a href="#FNanchor_329"><span class="label">[329]</span></a> That is, between thirty, or +thirty-four, and fifty-one: and the +passage may relate to Christ’s preaching +here on earth. But as he had +scarce attained this age when he was +taken up into heaven, the commentators +choose to understand it of his +second coming.—S.</p></div> + +<div class="footnote"><p><a name="Footnote_330" id="Footnote_330"></a><a href="#FNanchor_330"><span class="label">[330]</span></a> The age of the Virgin Mary at +the time of her conception was thirteen, +or, as others say, ten; and she +went six, seven, eight, or nine months +with him, according to different traditions; +though some say the child was +conceived at its full growth of nine +months, and that she was delivered of +him within an hour after.—S. (B., +Yahya.)</p></div> + +<div class="footnote"><p><a name="Footnote_331" id="Footnote_331"></a><a href="#FNanchor_331"><span class="label">[331]</span></a> Some say the Virgin Mary had +really a brother named Aaron, who +had the same father but a different +mother: others suppose Aaron the +brother of Moses is here meant, but +say Mary is called his sister either because +she was of the Levitical race, +(as, by her having been related to +Elizabeth, it should seem she was,) or +by way of comparison: others say that +it was a different person of that name +who was contemporary with her and +conspicuous for his good or bad +qualities, and that they likened her +to him either by way of commendation +or of reproach.—S. (B., Z., &c.)</p></div> + +<div class="footnote"><p><a name="Footnote_332" id="Footnote_332"></a><a href="#FNanchor_332"><span class="label">[332]</span></a> These were the first words +which were put into the mouth of +Jesus, to obviate the imagination of +his partaking of the divine nature or +having a right to the worship of mankind +on account of his miraculous +speaking so soon after his birth.—S. +(B.)</p></div> + +<div class="footnote"><p><a name="Footnote_333" id="Footnote_333"></a><a href="#FNanchor_333"><span class="label">[333]</span></a> It is related in the spurious Gospel +of the Infancy of Christ that Jesus +being seven years old and at play +with several children of his age, they +made several figures of birds and +beasts of clay for their diversion; +and each preferring his own workmanship, +Jesus told them that he +would make his walk and leap; which +accordingly at his command they +did. He made also several figures of +sparrows and other birds, which flew +about or stood on his hands as he +ordered them, and also ate and drank +when he offered them meat and drink. +The children, telling this to their +parents, were forbidden to play any +more with Jesus, whom they held to +be a sorcerer.—S.</p></div> + +<div class="footnote"><p><a name="Footnote_334" id="Footnote_334"></a><a href="#FNanchor_334"><span class="label">[334]</span></a> The commentators observe that +these words are added lest it should +be thought Jesus did these miracles +by his own power, or was God.—S. +(B.)</p></div> + +<div class="footnote"><p><a name="Footnote_335" id="Footnote_335"></a><a href="#FNanchor_335"><span class="label">[335]</span></a> In Arabic, ‘el-Ḥawáreeyoon;’ +which word they derive from ‘ḥára,’ +‘to be white’ [or rather, ‘to whiten’ +clothes], and suppose the apostles +were so called either from the <i>candour</i> +and <i>sincerity</i> of their minds, or because +they were princes and wore +white garments, or else because they +were by trade fullers.—(B., Jelál.) +According to which last opinion, their +vocation is thus related: That as +Jesus passed by the sea-side, he saw +some fullers at work, and, accosting +them, said, ‘Ye cleanse these clothes, +but cleanse not your hearts;’ upon +which they believed on him. But +the true etymology seems to be from +the Ethiopic verb ‘hawyra,’ ‘to go;’ +whence ‘hawârya’ signifies ‘one that +is sent,’ a ‘messenger,’ or ‘apostle.’—S.</p></div> + +<div class="footnote"><p><a name="Footnote_336" id="Footnote_336"></a><a href="#FNanchor_336"><span class="label">[336]</span></a> The person crucified some will +have to be a spy that was sent to entrap +him; others that it was one +Titian, who by the direction of Judas +entered in at a window of the house +where Jesus was; to kill him; and +others that it was Judas himself, +who agreed with the rulers of the +Jews to betray him for thirty pieces +of silver, and led those who were +sent to take him.—They add, that +Jesus, after his crucifixion in <i>effigy</i>, +was sent down again to the earth to +comfort his mother and disciples and +acquaint them how the Jews were +deceived, and was then taken up a +second time into heaven. +</p><p> +It is supposed by several that +this story was an original invention +of Moḥammad’s; but they are certainly +mistaken: for several sectaries +held the same opinion long before +his time. The Basilidians, in the +very beginning of Christianity, denied +that Christ himself suffered, but +[asserted] that Simon the Cirenean +was crucified in his place. The +Corinthians before them, and the +Carpocratians next (to name no more +of those who affirmed Jesus to have +been a mere man), did believe the +same thing, that it was not himself, +but one of his followers, very like +him, that was crucified. Photius +tells us that he read a book entitled +‘The Journeys of the Apostles,’ relating +the acts of Peter, John, +Andrew, Thomas, and Paul; and +among other things contained therein +this was one, that Christ was not +crucified, but another in his stead, +and that therefore he laughed at his +crucifiers, or those who thought they +had crucified him.—S.</p></div> + +<div class="footnote"><p><a name="Footnote_337" id="Footnote_337"></a><a href="#FNanchor_337"><span class="label">[337]</span></a> This miracle is thus related by +the commentators. Jesus having at +the request of his followers asked it +of God, a red table immediately descended +in their sight between two +clouds and was set before them; +whereupon he rose up, and, having +made the ablution, prayed, and then +took off the cloth which covered the +table, saying, ‘In the name of God, +the best provider of food.’ What the +provisions were with which the table +was furnished is a matter wherein +the expositors are not agreed. One +will have them to be nine cakes of +bread and nine fishes; another, bread +and flesh; another, all sorts of food +except flesh; another, all sorts of +food except bread and flesh; another, +all except bread and fish; another, +one fish which had the taste of all +manner of food; another, fruits of +Paradise: but the most received tradition +is that when the table was +uncovered there appeared a fish +ready dressed, without scales or +prickly fins, dropping with fat, having +salt placed at its head, and vinegar at +its tail, and round it all sorts of herbs +except leeks, and five loaves of bread, +on one of which there were olives, on +the second honey, on the third butter, +on the fourth cheese, and on the fifth +dried flesh. They add that Jesus +at the request of the apostles showed +them another miracle by restoring +the fish to life and causing its scales +and fins to return to it; at which +the standers-by being affrighted, he +caused it to become as it was before: +that one thousand three hundred men +and women, all afflicted with bodily +infirmities or poverty, ate of these +provisions and were satisfied, the +fish remaining whole as it was at the +first: that then the table flew up to +heaven in the sight of all; and every +one who had partaken of this food +were delivered from their infirmities +and misfortunes: and that it continued +to descend for forty days together, +at dinner-time, and stood on +the ground till the sun declined, and +was then taken up into the clouds. +Some of the Moḥammadan writers +are of opinion that this table did not +really descend, but it was only a +parable; but most think that the +words of the Ḳur-án are plain to the +contrary. A further tradition is +that several men were changed into +swine [and apes] for disbelieving this +miracle and attributing it to magic +art; or, as others pretend, for stealing +some of the victuals from off it. +Several other fabulous circumstances +are also told, which are scarce worth +transcribing.—S. (B.)</p></div> + +<div class="footnote"><p><a name="Footnote_338" id="Footnote_338"></a><a href="#FNanchor_338"><span class="label">[338]</span></a> Some say the table descended +on a Sunday, which was the reason +of the Christians’ observing that day +as sacred. Others pretend this day +is still kept among them as a very +great festival; and it seems as if the +story had its rise from an imperfect +notion of Christ’s last supper and +the institution of the Eucharist.—S.</p></div> + +<div class="footnote"><p><a name="Footnote_339" id="Footnote_339"></a><a href="#FNanchor_339"><span class="label">[339]</span></a> To explain this passage, the +commentators tell the following story:—The +people of Antioch being idolaters, +Jesus sent two of his disciples +thither to preach to them; and when +they drew near the city, they found +Ḥabeeb, surnamed En-Nejjár, or The +Carpenter, feeding sheep, and acquainted +him with their errand; +whereupon he asked them what proof +they had of their veracity, and they +told him they could cure the sick +and the blind and the lepers; and to +demonstrate the truth of what they +said they laid their hands on a child +of his who was sick and immediately +restored him to health. Ḥabeeb +was convinced by this miracle and +believed; after which they went into +the city and preached the worship of +one true God, curing a great number +of people of several infirmities; but +at length, the affair coming to the +prince’s ear, he ordered them to be +imprisoned for endeavouring to seduce +the people. When Jesus heard +of this, he sent another of his disciples, +generally supposed to have +been Simon Peter; who, coming to +Antioch, and appearing as a zealous +idolater, soon insinuated himself into +the favour of the inhabitants and of +their prince, and at length took an +opportunity to desire the prince would +order the two persons who, as he was +informed, had been put in prison for +broaching new opinions to be brought +before him to be examined; and accordingly +they were brought: when +Peter, having previously warned them +to take no notice that they knew him, +asked them who sent them; to which +they answered, God, who had created +all things and had no companion. +He then required some convincing +proof of their mission, upon which +they restored a blind person to his +sight and performed some other +miracles, with which Peter seemed +not to be satisfied, for that according +to some he did the very same miracles +himself, but declared that if +their God could enable them to raise +the dead he would believe them; +which condition the two apostles accepting, +a lad was brought who had +been dead seven days, and at their +prayers he was raised to life; and +thereupon Peter acknowledged himself +convinced, and ran and demolished +the idols, a great many of +the people following him and embracing +the true faith; but those who +believed not were destroyed by the +cry of the angel Gabriel.—S. (B., Z., +&c.)</p></div> + +<div class="footnote"><p><a name="Footnote_340" id="Footnote_340"></a><a href="#FNanchor_340"><span class="label">[340]</span></a> Some say these two were John +and Paul; but others name different +persons.—S.</p></div> + +<div class="footnote"><p><a name="Footnote_341" id="Footnote_341"></a><a href="#FNanchor_341"><span class="label">[341]</span></a> Simon Peter.</p></div> + +<div class="footnote"><p><a name="Footnote_342" id="Footnote_342"></a><a href="#FNanchor_342"><span class="label">[342]</span></a> His tomb is still shown near +Antioch, and is much visited by the +Moḥammadans.—S.</p></div> + +<div class="footnote"><p><a name="Footnote_343" id="Footnote_343"></a><a href="#FNanchor_343"><span class="label">[343]</span></a> Also some said he was taken up +into heaven; and others, that his +manhood only suffered, and that his +godhead ascended into heaven.—S. +(B.)</p></div> + +<div class="footnote"><p><a name="Footnote_344" id="Footnote_344"></a><a href="#FNanchor_344"><span class="label">[344]</span></a> Some, referring the relative <i>his</i> +to the first antecedent, take the +meaning to be that no Jew or Christian +shall die before he believes in +Jesus; for they say that when one +of either of those religions is ready to +breathe his last, and sees the angel of +death before him, he shall then believe +in that prophet as he ought, +though his faith will not then be of +any avail. According to a tradition +of El-Hajjáj, when a Jew is expiring +the angels will strike him on the +back and face, and say to him, ‘O +thou enemy of God, Jesus was sent +as a prophet unto thee, and thou +didst not believe on him;’ to which +he will answer, ‘I now believe him +to be the servant of God:’ and to +a dying Christian they will say, +‘Jesus was sent as a prophet unto +thee, and thou hast imagined him to +be God, or the son of God;’ whereupon +he will believe him to be the +servant of God only and His apostle.—Others, +taking the above-mentioned +relative to refer to Jesus, suppose the +intent of the passage to be that all +Jews and Christians in general [the +dead being raised to life in their +graves] shall have a right faith in +that prophet before his death, that +is, when he descends from heaven and +returns into the world, where he is +to kill Antichrist and to establish +the Moḥammadan religion and a most +perfect tranquillity and security on +earth [where he will remain forty +years, and then die.—Others again +suppose that the words ‘believe in +him’ signify ‘believe in God.’]—S. +(B., Z., Jelál, &c.)</p></div> + +<div class="footnote"><p><a name="Footnote_345" id="Footnote_345"></a><a href="#FNanchor_345"><span class="label">[345]</span></a> It is a dispute among the +Moḥammadans whether Christ actually +died or not before his assumption.—S. +(B.)</p></div> + +<div class="footnote"><p><a name="Footnote_346" id="Footnote_346"></a><a href="#FNanchor_346"><span class="label">[346]</span></a> Some, however, are of opinion +it [this passage] might have been revealed +in answer to certain idolaters, +who said that the Christians, who +received the Scriptures, worshipped +Jesus, supposing him to be the son of +God; whereas the angels were more +worthy of that honour than he.—S. +(B.)</p></div> + +<div class="footnote"><p><a name="Footnote_347" id="Footnote_347"></a><a href="#FNanchor_347"><span class="label">[347]</span></a> As easily as We produced Jesus +without a father [B.]. The intent of +the words is to show how just and +reasonable it is to think that the +angels should bear the relation of +children to men rather than to God, +they being His creatures as well as +men, and equally in His power.—S.</p></div> + +<div class="footnote"><p><a name="Footnote_348" id="Footnote_348"></a><a href="#FNanchor_348"><span class="label">[348]</span></a> For some time before the resurrection +Jesus is to descend on earth +according to the Moḥammadans near +Damascus, or as some say near a +rock [or rather a mountain-road] +named [´Aḳabet] Afeek, with a lance +in his hand, wherewith he is to kill +Antichrist, whom he will encounter +at Ludd, or Lydda, a small town not +far from Joppa. They add that he +will arrive at Jerusalem at the time +of morning-prayer, that he shall perform +his devotions after the Moḥammadan +institution, and officiate instead +of the Imám, who shall give +place to him; that he will break +down the cross, and destroy the +churches of the Christians, of whom +he will also make a general slaughter, +excepting only such as shall profess +El-Islám.—S. (B.)</p></div> + +<div class="footnote"><p><a name="Footnote_349" id="Footnote_349"></a><a href="#FNanchor_349"><span class="label">[349]</span></a> Either by rejecting and contemning Jesus, as the Jews do; or raising +him to an equality with God, as do +the Christians.—S. (B.)</p></div> + +<div class="footnote"><p><a name="Footnote_350" id="Footnote_350"></a><a href="#FNanchor_350"><span class="label">[350]</span></a> For the Eastern writers mention +a sect of Christians which held the +Trinity to be composed of those three; +but it is allowed that this heresy has +been long since extinct.—S.</p></div> + +<hr /> + +<p><span class='pagenum'><a name="Page_167" id="Page_167">[Pg 166]<br />[Pg 167]</a></span></p> + +<h2>INDEX OF CHAPTERS.</h2> + +<table style="border-collapse: collapse;" summary="index of chapters" border="0"> +<tr> +<td class="right">CHAP.</td> +<td class="right"> </td> +<td class="left"> </td> +<td class="right">PAGE</td> +</tr><tr> +<td class="right">I.</td> +<td class="right">(e</td> +<td class="left">ntire)</td> +<td class="right"><a href="#Page_3">3</a></td> +</tr><tr> +<td class="right">II.</td> +<td class="right">1</td> +<td class="left">-6</td> +<td class="right"><a href="#Page_4">4</a></td> +</tr><tr> +<td class="right">” </td> +<td class="right">7</td> +<td class="left">-19</td> +<td class="right"><a href="#Page_41">41</a>-2</td> +</tr><tr> +<td class="right">” </td> +<td class="right">21</td> +<td class="left">-2</td> +<td class="right"><a href="#Page_19">19</a></td> +</tr><tr> +<td class="right">” </td> +<td class="right">28</td> +<td class="left">-31</td> +<td class="right"><a href="#Page_49">49</a>-50</td> +</tr><tr> +<td class="right">” </td> +<td class="right">33</td> +<td class="left">-7</td> +<td class="right"><a href="#Page_51">51</a>-2</td> +</tr><tr> +<td class="right">” </td> +<td class="right">51</td> +<td class="left"> </td> +<td class="right"><a href="#Page_121">121</a></td> +</tr><tr> +<td class="right">” </td> +<td class="right">52</td> +<td class="left">-3</td> +<td class="right"><a href="#Page_121">121</a></td> +</tr><tr> +<td class="right">” </td> +<td class="right">54</td> +<td class="left"> </td> +<td class="right"><a href="#Page_115">115</a></td> +</tr><tr> +<td class="right">” </td> +<td class="right">57</td> +<td class="left"> </td> +<td class="right"><a href="#Page_115">115</a>-6</td> +</tr><tr> +<td class="right">” </td> +<td class="right">58</td> +<td class="left"> </td> +<td class="right"><a href="#Page_115">115</a></td> +</tr><tr> +<td class="right">” </td> +<td class="right">59</td> +<td class="left"> </td> +<td class="right"><a href="#Page_38">38</a></td> +</tr><tr> +<td class="right">” </td> +<td class="right">60</td> +<td class="left">-2</td> +<td class="right"><a href="#Page_116">116</a>-7</td> +</tr><tr> +<td class="right">” </td> +<td class="right">63</td> +<td class="left">-9</td> +<td class="right"><a href="#Page_125">125</a>-7</td> +</tr><tr> +<td class="right">” </td> +<td class="right">87</td> +<td class="left"> </td> +<td class="right"><a href="#Page_121">121</a></td> +</tr><tr> +<td class="right">” </td> +<td class="right">100</td> +<td class="left">-1</td> +<td class="right"><a href="#Page_19">19</a></td> +</tr><tr> +<td class="right">” </td> +<td class="right">118</td> +<td class="left">-20</td> +<td class="right"><a href="#Page_73">73</a>-5</td> +</tr><tr> +<td class="right">” </td> +<td class="right">130</td> +<td class="left"> </td> +<td class="right"><a href="#Page_47">47</a>-8</td> +</tr><tr> +<td class="right">” </td> +<td class="right">133</td> +<td class="left">-4</td> +<td class="right"><a href="#Page_15">15</a></td> +</tr><tr> +<td class="right">” </td> +<td class="right">141</td> +<td class="left"> </td> +<td class="right"><a href="#Page_16">16</a></td> +</tr><tr> +<td class="right">” </td> +<td class="right">158</td> +<td class="left">-60</td> +<td class="right"><a href="#Page_8">8</a></td> +</tr><tr> +<td class="right">” </td> +<td class="right">160</td> +<td class="left">-2</td> +<td class="right"><a href="#Page_30">30</a>-1</td> +</tr><tr> +<td class="right">” </td> +<td class="right">166</td> +<td class="left"> </td> +<td class="right"><a href="#Page_38">38</a></td> +</tr><tr> +<td class="right">” </td> +<td class="right">172</td> +<td class="left"> </td> +<td class="right"><a href="#Page_35">35</a></td> +</tr><tr> +<td class="right">” </td> +<td class="right">191</td> +<td class="left"> </td> +<td class="right"><a href="#Page_32">32</a></td> +</tr><tr> +<td class="right">” </td> +<td class="right">247</td> +<td class="left">-52</td> +<td class="right"><a href="#Page_132">132</a>-4</td> +</tr><tr> +<td class="right">” </td> +<td class="right">256</td> +<td class="left"> </td> +<td class="right"><a href="#Page_5">5</a></td> +</tr><tr> +<td class="right">” </td> +<td class="right">260</td> +<td class="left"> </td> +<td class="right"><a href="#Page_70">70</a>-1</td> +</tr><tr> +<td class="right">” </td> +<td class="right">261</td> +<td class="left"> </td> +<td class="right"><a href="#Page_148">148</a></td> +</tr><tr> +<td class="right">” </td> +<td class="right">262</td> +<td class="left"> </td> +<td class="right"><a href="#Page_73">73</a></td> +</tr><tr> +<td class="right">” </td> +<td class="right">265</td> +<td class="left"> </td> +<td class="right"><a href="#Page_36">36</a></td> +</tr><tr> +<td class="right">” </td> +<td class="right">266</td> +<td class="left">-7</td> +<td class="right"><a href="#Page_36">36</a></td> +</tr><tr> +<td class="right">” </td> +<td class="right">273</td> +<td class="left"> </td> +<td class="right"><a href="#Page_36">36</a></td> +</tr><tr> +<td class="right">” </td> +<td class="right">280</td> +<td class="left"> </td> +<td class="right"><a href="#Page_37">37</a></td> +</tr><tr> +<td class="right">III.</td> +<td class="right">12</td> +<td class="left">-15</td> +<td class="right"><a href="#Page_29">29</a></td> +</tr><tr> +<td class="right">” </td> +<td class="right">25</td> +<td class="left">-6</td> +<td class="right"><a href="#Page_6">6</a></td> +</tr><tr> +<td class="right">” </td> +<td class="right">31</td> +<td class="left">-6</td> +<td class="right"><a href="#Page_149">149</a>-51</td> +</tr><tr> +<td class="right">” </td> +<td class="right">37</td> +<td class="left">-43</td> +<td class="right"><a href="#Page_151">151</a>-2</td> +</tr><tr> +<td class="right">” </td> +<td class="right">43</td> +<td class="left">-7</td> +<td class="right"><a href="#Page_155">155</a>-7</td> +</tr><tr> +<td class="right">” </td> +<td class="right">52</td> +<td class="left">-5</td> +<td class="right"><a href="#Page_164">164</a></td> +</tr><tr> +<td class="right">” </td> +<td class="right">58</td> +<td class="left">-60</td> +<td class="right"><a href="#Page_75">75</a>-6</td> +</tr><tr> +<td class="right">” </td> +<td class="right">79</td> +<td class="left"> </td> +<td class="right"><a href="#Page_38">38</a></td> +</tr><tr> +<td class="right">” </td> +<td class="right">138</td> +<td class="left"> </td> +<td class="right"><a href="#Page_14">14</a></td> +</tr><tr> +<td class="right">” </td> +<td class="right">139</td> +<td class="left"> </td> +<td class="right"><a href="#Page_32">32</a></td> +</tr><tr> +<td class="right">” </td> +<td class="right">148</td> +<td class="left"> </td> +<td class="right"><a href="#Page_32">32</a></td> +</tr><tr> +<td class="right">” </td> +<td class="right">163</td> +<td class="left">-5</td> +<td class="right"><a href="#Page_30">30</a></td> +</tr><tr> +<td class="right">” </td> +<td class="right">179</td> +<td class="left">-80</td> +<td class="right"><a href="#Page_16">16</a></td> +</tr><tr> +<td class="right"><span class="smcap">IV.</span></td> +<td class="right">51</td> +<td class="left"> </td> +<td class="right"><a href="#Page_10">10</a>-11</td> +</tr><tr> +<td class="right">” </td> +<td class="right">80</td> +<td class="left">-1</td> +<td class="right"><a href="#Page_32">32</a></td> +</tr><tr> +<td class="right">” </td> +<td class="right">123</td> +<td class="left"> </td> +<td class="right"><a href="#Page_30">30</a></td> +</tr><tr> +<td class="right">” </td> +<td class="right">144</td> +<td class="left"> </td> +<td class="right"><a href="#Page_31">31</a></td> +</tr><tr> +<td class="right">” </td> +<td class="right">155</td> +<td class="left">-7</td> +<td class="right"><a href="#Page_161">161</a>-2</td> +</tr><tr> +<td class="right">” </td> +<td class="right">161</td> +<td class="left"> </td> +<td class="right"><a href="#Page_14">14</a></td> +</tr><tr> +<td class="right">” </td> +<td class="right">169</td> +<td class="left">-70</td> +<td class="right"><a href="#Page_164">164</a>-5</td> +</tr><tr> +<td class="right"><span class="smcap">V.</span></td> +<td class="right">23</td> +<td class="left">-9</td> +<td class="right"><a href="#Page_122">122</a>-4</td> +</tr><tr> +<td class="right">” </td> +<td class="right">30</td> +<td class="left">-5</td> +<td class="right"><a href="#Page_53">53</a>-4</td> +</tr><tr> +<td class="right">” </td> +<td class="right">56</td> +<td class="left">, 62-3</td> +<td class="right"><a href="#Page_42">42</a></td> +</tr><tr> +<td class="right">” </td> +<td class="right">86</td> +<td class="left">-6</td> +<td class="right"><a href="#Page_40">40</a>-1</td> +</tr><tr> +<td class="right">” </td> +<td class="right">112</td> +<td class="left">-5</td> +<td class="right"><a href="#Page_157">157</a>-9</td> +</tr><tr> +<td class="right">” </td> +<td class="right">116</td> +<td class="left">-8</td> +<td class="right"><a href="#Page_162">162</a></td> +</tr><tr> +<td class="right"><span class="smcap">VI.</span></td> +<td class="right">50</td> +<td class="left"> </td> +<td class="right"><a href="#Page_14">14</a></td> +</tr><tr> +<td class="right">” </td> +<td class="right">59</td> +<td class="left">-64</td> +<td class="right"><a href="#Page_10">10</a></td> +</tr><tr> +<td class="right">” </td> +<td class="right">74</td> +<td class="left">-82</td> +<td class="right"><a href="#Page_66">66</a>-7</td> +</tr><tr> +<td class="right">” </td> +<td class="right">95</td> +<td class="left">-103</td> +<td class="right"><a href="#Page_8">8</a>-9</td> +</tr><tr> +<td class="right">” </td> +<td class="right">108</td> +<td class="left"> </td> +<td class="right"><a href="#Page_36">36</a></td> +</tr><tr> +<td class="right">” </td> +<td class="right">109</td> +<td class="left">-11</td> +<td class="right"><a href="#Page_16">16</a>-7</td> +</tr><tr> +<td class="right"><span class="smcap">VII.</span></td> +<td class="right">10</td> +<td class="left">-17</td> +<td class="right"><a href="#Page_50">50</a>-1</td> +</tr><tr> +<td class="right">” </td> +<td class="right">22</td> +<td class="left"> </td> +<td class="right"><a href="#Page_51">51</a></td> +</tr><tr> +<td class="right">” </td> +<td class="right">52</td> +<td class="left"> </td> +<td class="right"><a href="#Page_6">6</a></td> +</tr><tr> +<td class="right">” </td> +<td class="right">63</td> +<td class="left">-70</td> +<td class="right"><a href="#Page_60">60</a>-1</td> +</tr><tr> +<td class="right">” </td> +<td class="right">71</td> +<td class="left">-7</td> +<td class="right"><a href="#Page_61">61</a>-2</td> +</tr><tr> +<td class="right">” </td> +<td class="right">101</td> +<td class="left">-23</td> +<td class="right"><a href="#Page_107">107</a>-9</td> +</tr><tr> +<td class="right">” </td> +<td class="right">124</td> +<td class="left">-33</td> +<td class="right"><a href="#Page_112">112</a>-4</td> +</tr><tr> +<td class="right">” </td> +<td class="right">134</td> +<td class="left">-6</td> +<td class="right"><a href="#Page_114">114</a></td> +</tr><tr> +<td class="right">” </td> +<td class="right">138</td> +<td class="left">-42</td> +<td class="right"><a href="#Page_117">117</a>-8</td> +</tr><tr> +<td class="right">” </td> +<td class="right">146</td> +<td class="left">-8</td> +<td class="right"><a href="#Page_118">118</a></td> +</tr><tr> +<td class="right">” </td> +<td class="right">154</td> +<td class="left">-6</td> +<td class="right"><a href="#Page_121">121</a>-2</td> +</tr><tr> +<td class="right">” </td> +<td class="right">186</td> +<td class="left">-8</td> +<td class="right"><a href="#Page_31">31</a></td> +</tr><tr> +<td class="right"><span class="smcap">IX.</span></td> +<td class="right">18</td> +<td class="left"> </td> +<td class="right"><a href="#Page_36">36</a></td> +</tr><tr> +<td class="right"><span class="smcap">X.</span></td> +<td class="right">38</td> +<td class="left">-40</td> +<td class="right"><a href="#Page_19">19</a></td> +</tr><tr> +<td class="right">” </td> +<td class="right">90</td> +<td class="left">-2</td> +<td class="right"><a href="#Page_114">114</a></td> +</tr><tr> +<td class="right">” </td> +<td class="right">100</td> +<td class="left"> </td> +<td class="right"><a href="#Page_32">32</a></td> +</tr><tr> +<td class="right"><span class="smcap">XI.</span></td> +<td class="right">27</td> +<td class="left">-36</td> +<td class="right"><a href="#Page_55">55</a>-6</td> +</tr><tr> +<td class="right">” </td> +<td class="right">38</td> +<td class="left"> </td> +<td class="right"><a href="#Page_56">56</a></td> +</tr><tr> +<td class="right">” </td> +<td class="right">38</td> +<td class="left">-46</td> +<td class="right"><a href="#Page_56">56</a>-8</td> +</tr><tr> +<td class="right">” </td> +<td class="right">47</td> +<td class="left">-50</td> +<td class="right"><a href="#Page_58">58</a>-9</td> +</tr><tr> +<td class="right">” </td> +<td class="right">72</td> +<td class="left">-8</td> +<td class="right"><a href="#Page_71">71</a></td> +</tr><tr> +<td class="right">” </td> +<td class="right">84</td> +<td class="left"> </td> +<td class="right"><a href="#Page_72">72</a></td> +</tr><tr> +<td class="right">” </td> +<td class="right">85</td> +<td class="left">-98</td> +<td class="right"><a href="#Page_95">95</a>-6</td> +</tr><tr> +<td class="right"><span class="smcap">XII.</span></td> +<td class="right">4</td> +<td class="left">-22</td> +<td class="right"><a href="#Page_77">77</a>-80</td> +</tr><tr> +<td class="right">” </td> +<td class="right">35</td> +<td class="left">-50</td> +<td class="right"><a href="#Page_80">80</a>-2</td> +</tr><tr> +<td class="right">” </td> +<td class="right">54</td> +<td class="left">-102</td> +<td class="right"><a href="#Page_82">82</a>-92</td> +</tr><tr> +<td class="right"><span class="smcap">XIII.</span></td> +<td class="right">13</td> +<td class="left">-4</td> +<td class="right"><a href="#Page_9">9</a></td> +</tr><tr> +<td class="right"><span class="smcap">XIV.</span></td> +<td class="right">26</td> +<td class="left">-7</td> +<td class="right"><a href="#Page_31">31</a></td> +</tr><tr> +<td class="right"><span class="smcap">XV.</span></td> +<td class="right">6</td> +<td class="left">-15</td> +<td class="right"><a href="#Page_17">17</a></td> +</tr><tr> +<td class="right">” </td> +<td class="right">16</td> +<td class="left">-25</td> +<td class="right"><a href="#Page_7">7</a></td> +</tr><tr> +<td class="right"><span class="smcap">XVI.</span></td> +<td class="right">92</td> +<td class="left"> </td> +<td class="right"><a href="#Page_34">34</a></td> +</tr><tr> +<td class="right">” </td> +<td class="right">103</td> +<td class="left">-5</td> +<td class="right"><a href="#Page_20">20</a></td> +</tr><tr> +<td class="right"><span class="smcap">XVII.</span></td> +<td class="right">90</td> +<td class="left">-8</td> +<td class="right"><a href="#Page_18">18</a></td> +</tr><tr> +<td class="right"><span class="smcap">XVIII.</span></td> +<td class="right">28</td> +<td class="left">-30</td> +<td class="right"><a href="#Page_27">27</a></td> +</tr><tr> +<td class="right">” </td> +<td class="right">31</td> +<td class="left">-42</td> +<td class="right"><a href="#Page_39">39</a>-40</td> +</tr><tr> +<td class="right">” </td> +<td class="right">45</td> +<td class="left">-7</td> +<td class="right"><a href="#Page_27">27</a></td> +</tr><tr> +<td class="right">” </td> +<td class="right">59</td> +<td class="left">-81</td> +<td class="right"><a href="#Page_127">127</a>-31</td> +</tr><tr> +<td class="right">” </td> +<td class="right">82</td> +<td class="left">-101</td> +<td class="right"><a href="#Page_63">63</a>-5</td> +</tr><tr> +<td class="right">” </td> +<td class="right">109</td> +<td class="left"> </td> +<td class="right"><a href="#Page_20">20</a></td> +</tr><tr> +<td class="right">” </td> +<td class="right">110</td> +<td class="left"> </td> +<td class="right"><a href="#Page_14">14</a></td> +</tr><tr> +<td class="right"><span class="smcap">XIX.</span></td> +<td class="right">12</td> +<td class="left">-15</td> +<td class="right"><a href="#Page_151">151</a></td> +</tr><tr> +<td class="right">” </td> +<td class="right">16</td> +<td class="left">-41</td> +<td class="right"><a href="#Page_152">152</a>-5</td> +</tr><tr> +<td class="right">” </td> +<td class="right">42</td> +<td class="left">-51</td> +<td class="right"><a href="#Page_67">67</a>-8</td> +</tr><tr> +<td class="right">” </td> +<td class="right">91</td> +<td class="left">-6</td> +<td class="right"><a href="#Page_11">11</a></td> +</tr><tr> +<td class="right"><span class="smcap">XX.</span></td> +<td class="right">8</td> +<td class="left">-50</td> +<td class="right"><a href="#Page_103">103</a>-7</td> +</tr><tr> +<td class="right">” </td> +<td class="right">88</td> +<td class="left">-99</td> +<td class="right"><a href="#Page_119">119</a>-21</td> +</tr><tr> +<td class="right"><span class="smcap">XXI.</span></td> +<td class="right">26</td> +<td class="left">-30</td> +<td class="right"><a href="#Page_33">33</a></td> +</tr><tr> +<td class="right">” </td> +<td class="right">52</td> +<td class="left">-75</td> +<td class="right"><a href="#Page_68">68</a>-70</td> +</tr><tr> +<td class="right">” </td> +<td class="right">79</td> +<td class="left">-82</td> +<td class="right"><a href="#Page_136">136</a></td> +</tr><tr> +<td class="right"><span class="smcap">XXII.</span></td> +<td class="right">72</td> +<td class="left"> </td> +<td class="right"><a href="#Page_11">11</a></td> +</tr><tr> +<td class="right"><span class="smcap">XXIV.</span></td> +<td class="right">39</td> +<td class="left">-40</td> +<td class="right"><a href="#Page_39">39</a></td> +</tr><tr> +<td class="right"><span class="smcap">XXV.</span></td> +<td class="right">64</td> +<td class="left">-75</td> +<td class="right"><a href="#Page_43">43</a></td> +</tr><tr> +<td class="right"><span class="smcap">XXVII.</span></td> +<td class="right">15</td> +<td class="left">-45</td> +<td class="right"><a href="#Page_138">138</a>-44</td> +</tr><tr> +<td class="right"><span class='pagenum'><a name="Page_168" id="Page_168">[Pg 168]</a></span><span class="smcap">XXVIII.</span></td> +<td class="right">21</td> +<td class="left">-8</td> +<td class="right"><a href="#Page_97">97</a>-103</td> +</tr><tr> +<td class="right">” </td> +<td class="right">76</td> +<td class="left">-82</td> +<td class="right"><a href="#Page_124">124</a>-5</td> +</tr><tr> +<td class="right"><span class="smcap">XXIX.</span></td> +<td class="right">40</td> +<td class="left">-3</td> +<td class="right"><a href="#Page_12">12</a></td> +</tr><tr> +<td class="right">” </td> +<td class="right">45</td> +<td class="left"> </td> +<td class="right"><a href="#Page_38">38</a></td> +</tr><tr> +<td class="right"><span class="smcap">XXXIV.</span></td> +<td class="right">11</td> +<td class="left">-13</td> +<td class="right"><a href="#Page_144">144</a>-5</td> +</tr><tr> +<td class="right">” </td> +<td class="right">49</td> +<td class="left"> </td> +<td class="right"><a href="#Page_14">14</a></td> +</tr><tr> +<td class="right"><span class="smcap">XXXVI.</span></td> +<td class="right">12</td> +<td class="left">-28</td> +<td class="right"><a href="#Page_159">159</a>-61</td> +</tr><tr> +<td class="right"><span class="smcap">XXXVII.</span></td> +<td class="right">97</td> +<td class="left">-111</td> +<td class="right"><a href="#Page_72">72</a>-3</td> +</tr><tr> +<td class="right">” </td> +<td class="right">139</td> +<td class="left">-48</td> +<td class="right"><a href="#Page_146">146</a>-7</td> +</tr><tr> +<td class="right"><span class="smcap">XXXVIII.</span></td> +<td class="right">20</td> +<td class="left">-4</td> +<td class="right"><a href="#Page_135">135</a>-6</td> +</tr><tr> +<td class="right">” </td> +<td class="right">29</td> +<td class="left">-39</td> +<td class="right"><a href="#Page_136">136</a>-8</td> +</tr><tr> +<td class="right">” </td> +<td class="right">40</td> +<td class="left">-4</td> +<td class="right"><a href="#Page_93">93</a>-4</td> +</tr><tr> +<td class="right"><span class="smcap">XXXIX.</span></td> +<td class="right">67</td> +<td class="left">-75</td> +<td class="right"><a href="#Page_28">28</a>-9</td> +</tr><tr> +<td class="right"><span class="smcap">XL.</span></td> +<td class="right">27</td> +<td class="left">-49</td> +<td class="right"><a href="#Page_109">109</a>-12</td> +</tr><tr> +<td class="right"><span class="smcap">XLI.</span></td> +<td class="right">34</td> +<td class="left">-5</td> +<td class="right"><a href="#Page_37">37</a></td> +</tr><tr> +<td class="right"><span class="smcap">XLIII.</span></td> +<td class="right">57</td> +<td class="left">-65</td> +<td class="right"><a href="#Page_162">162</a>-4</td> +</tr><tr> +<td class="right"><span class="smcap">L.</span></td> +<td class="right">30</td> +<td class="left">-3</td> +<td class="right"><a href="#Page_29">29</a></td> +</tr><tr> +<td class="right"><span class="smcap">LVI.</span></td> +<td class="right">1</td> +<td class="left">-56</td> +<td class="right"><a href="#Page_24">24</a>-6</td> +</tr><tr> +<td class="right">” </td> +<td class="right">76</td> +<td class="left">-9</td> +<td class="right"><a href="#Page_17">17</a></td> +</tr><tr> +<td class="right"><span class="smcap">LXI.</span></td> +<td class="right">6</td> +<td class="left">-9</td> +<td class="right"><a href="#Page_15">15</a>-16</td> +</tr><tr> +<td class="right"><span class="smcap">LXII.</span></td> +<td class="right">5</td> +<td class="left"> </td> +<td class="right"><a href="#Page_41">41</a></td> +</tr><tr> +<td class="right"><span class="smcap">LXVII.</span></td> +<td class="right">1</td> +<td class="left">-4</td> +<td class="right"><a href="#Page_6">6</a></td> +</tr><tr> +<td class="right">” </td> +<td class="right">6</td> +<td class="left">-8</td> +<td class="right"><a href="#Page_30">30</a></td> +</tr><tr> +<td class="right"><span class="smcap">LXIX.</span></td> +<td class="right">13</td> +<td class="left">-37</td> +<td class="right"><a href="#Page_23">23</a>-4</td> +</tr><tr> +<td class="right"><span class="smcap">LXXI.</span></td> +<td class="right">27</td> +<td class="left">-9</td> +<td class="right"><a href="#Page_56">56</a></td> +</tr><tr> +<td class="right"><span class="smcap">LXXII.</span></td> +<td class="right">1</td> +<td class="left">, 2, 8-11</td> +<td class="right"><a href="#Page_33">33</a></td> +</tr><tr> +<td class="right"><span class="smcap">LXXIV.</span></td> +<td class="right">1</td> +<td class="left">-7</td> +<td class="right"><a href="#Page_13">13</a></td> +</tr><tr> +<td class="right"><span class="smcap">LXXVI.</span></td> +<td class="right">29</td> +<td class="left">-30</td> +<td class="right"><a href="#Page_32">32</a></td> +</tr><tr> +<td class="right"><span class="smcap">LXXXI.</span></td> +<td class="right">1</td> +<td class="left">-14</td> +<td class="right"><a href="#Page_22">22</a>-3</td> +</tr><tr> +<td class="right"><span class="smcap">LXXXII.</span></td> +<td class="right">(e</td> +<td class="left">ntire)</td> +<td class="right"><a href="#Page_22">22</a></td> +</tr><tr> +<td class="right"><span class="smcap">LXXXVIII.</span></td> +<td class="right">1</td> +<td class="left">-7</td> +<td class="right"><a href="#Page_23">23</a></td> +</tr><tr> +<td class="right"><span class="smcap">XCII.</span></td> +<td class="right">(e</td> +<td class="left">ntire)</td> +<td class="right"><a href="#Page_34">34</a>-5</td> +</tr><tr> +<td class="right"><span class="smcap">XCIII.</span></td> +<td class="right">(e</td> +<td class="left">ntire)</td> +<td class="right"><a href="#Page_13">13</a></td> +</tr><tr> +<td class="right"><span class="smcap">LXXXVIII.</span></td> +<td class="right">1</td> +<td class="left">-6</td> +<td class="right"><a href="#Page_xliii">xliii</a></td> +</tr><tr> +<td class="right"><span class="smcap">XCIX.</span></td> +<td class="right">(e</td> +<td class="left">ntire)</td> +<td class="right"><a href="#Page_21">21</a></td> +</tr><tr> +<td class="right"><span class="smcap">CI.</span></td> +<td class="right">(e</td> +<td class="left">ntire)</td> +<td class="right"><a href="#Page_21">21</a></td> +</tr><tr> +<td class="right"><span class="smcap">CVII.</span></td> +<td class="right">(e</td> +<td class="left">ntire)</td> +<td class="right"><a href="#Page_35">35</a></td> +</tr><tr> +<td class="right"><span class="smcap">CXII.</span></td> +<td class="right">(e</td> +<td class="left">ntire)</td> +<td class="right"><a href="#Page_5">5</a></td> +</tr></table> + +<hr /> + +<p><span class='pagenum'><a name="Page_169" id="Page_169">[Pg 169]</a></span></p> + +<h2>GENERAL INDEX.</h2> + +<ul class="IX"> +<li> +Aaron, <a href="#Page_105">105</a>, ff.</li> +<li> +´Abbás, Ibn-, <a href="#Page_50">50</a>.</li> +<li> +´Abdallah ibn Ubayy, <a href="#Page_lx">lx</a>.</li> +<li> +´Abd-el-Muṭṭalib, <a href="#Page_xxxvii">xxxvii</a>, <a href="#Page_73">73</a>.</li> +<li> +Abel, <a href="#Page_53">53</a>.</li> +<li> +Aboo-Bekr, <a href="#Page_xlv">xlv</a>, <a href="#Page_xlvii">xlvii</a>, <a href="#Page_lvi">lvi</a>, <a href="#Page_lxxvii">lxxvii</a>.</li> +<li> +Aboo-Firás, <a href="#Page_xxix">xxix</a>.</li> +<li> +Aboo-Lahab, <a href="#Page_li">li</a>, <a href="#Page_lii">lii</a>.</li> +<li> +Aboo-Ṭálib, <a href="#Page_xxxviii">xxxviii</a>, <a href="#Page_xlv">xlv</a>, <a href="#Page_xlvii">xlvii</a>, <a href="#Page_xlix">xlix</a>, <a href="#Page_l">l</a>, <a href="#Page_lii">lii</a>.</li> +<li> +Abraham, <a href="#Page_xxxii">xxxii</a>, <a href="#Page_15">15</a>, <a href="#Page_47">47</a>, <a href="#Page_66">66</a>-76.</li> +<li> +Abrogation of revelations, <a href="#Page_19">19</a>, <a href="#Page_20">20</a>, <a href="#Page_38">38</a>.</li> +<li> +Abyssinia, flight to, <a href="#Page_xlvii">xlvii</a>.</li> +<li> +Ád, <a href="#Page_60">60</a>, <a href="#Page_61">61</a>.</li> +<li> +Adam, <a href="#Page_47">47</a>, <a href="#Page_49">49</a>-52, <a href="#Page_164">164</a>.</li> +<li> +Advent of Christ, second, <a href="#Page_163">163</a>.</li> +<li> +African converts, <a href="#Page_xcvii">xcvii</a>.</li> +<li> +Aḥmad, prophecy of, <a href="#Page_15">15</a>.</li> +<li> +´Aïsheh, <a href="#Page_liii">liii</a>, <a href="#Page_lxix">lxix</a>, <a href="#Page_lxxiii">lxxiii</a>.</li> +<li> +´Aḳabeh, pledges of the, <a href="#Page_lv">lv</a>, <a href="#Page_lvi">lvi</a>.</li> +<li> +´Alee, <a href="#Page_xxxix">xxxix</a>, <a href="#Page_lvi">lvi</a>.</li> +<li> +Alláh Ta´ála, <a href="#Page_xxxiii">xxxiii</a>.</li> +<li> +Alms, <a href="#Page_lxxxiv">lxxxiv</a>, <a href="#Page_36">36</a>.</li> +<li> +Amnesty to Mekka, <a href="#Page_lxvii">lxvii</a>.</li> +<li> +Anas, <a href="#Page_xli">xli</a>.</li> +<li> +Ancestry, pride of, <a href="#Page_xviii">xviii</a>.</li> +<li> +Angels, <a href="#Page_33">33</a>, <a href="#Page_49">49</a>.</li> +<li> +Anṣár, <a href="#Page_lix">lix</a>, <a href="#Page_lx">lx</a>.</li> +<li> +´Anṭarah, <a href="#Page_xxviii">xxviii</a>.</li> +<li> +Antichrist, <a href="#Page_157">157</a>, <a href="#Page_163">163</a>.</li> +<li> +Antioch, <a href="#Page_159">159</a>-161.</li> +<li> +Apostles, <a href="#Page_14">14</a>, <a href="#Page_47">47</a>, <a href="#Page_156">156</a>.</li> +<li> +Appearance of Moḥammad, <a href="#Page_xl">xl</a>.</li> +<li> +Arab poetry, examples, <a href="#Page_xiv">xiv</a>, <a href="#Page_xv">xv</a>, <a href="#Page_xvi">xvi</a>, <a href="#Page_xvii">xvii</a>, <a href="#Page_xviii">xviii</a>, <a href="#Page_xix">xix</a>, <a href="#Page_xxix">xxix</a>.</li> +<li> +Arabia, <a href="#Page_xi">xi</a>-xiii.</li> +<li> +Arabia, submission of, <a href="#Page_lxvii">lxvii</a>.</li> +<li> +Arabs at Yethrib, <a href="#Page_liv">liv</a>.</li> +<li> +Arabs before Islám, the, xi-xxxv;<ul> +<li>their country, <a href="#Page_xi">xi</a>;</li> +<li>influence on their character, <a href="#Page_xii">xii</a>;</li> +<li>the Bedawee nature, <a href="#Page_xiii">xiii</a>;</li> +<li>devotion to the clan, <a href="#Page_xiv">xiv</a>;</li> +<li>honour, <a href="#Page_xv">xv</a>;</li> +<li>war and plunder, <a href="#Page_xvi">xvi</a>;</li> +<li>ferocity, <a href="#Page_xvi">xvi</a>, <a href="#Page_xvii">xvii</a>;</li> +<li>family pride, <a href="#Page_xviii">xviii</a>;</li> +<li>pledge of protection, <a href="#Page_xviii">xviii</a>;</li> +<li>hospitality, <a href="#Page_xix">xix</a>;</li> +<li>Ḥátim the ideal Arab, <a href="#Page_xix">xix</a>-xxii;</li> +<li>Arab poetry, <a href="#Page_xxii">xxii</a>-xxiv;</li> +<li>the fair of ´Okáḍh, <a href="#Page_xxiv">xxiv</a>-xxvi;</li> +<li>women of Arabia, <a href="#Page_xxvi">xxvi</a>;</li> +<li>chivalry, <a href="#Page_xxvii">xxvii</a>, <a href="#Page_xxviii">xxviii</a>;</li> +<li>fathers and daughters, <a href="#Page_xxix">xxix</a>;</li> +<li>town life, <a href="#Page_xxx">xxx</a>;</li> +<li>Mekka, <a href="#Page_xxx">xxx</a>.;</li> +<li>music and poetry at Mekka, <a href="#Page_xxxi">xxxi</a>;</li> +<li>dice and drink, <a href="#Page_xxxi">xxxi</a>;</li> +<li>the Kaạbeh, <a href="#Page_xxxii">xxxii</a>;</li> +<li>religion of the early Arabs, <a href="#Page_xxxii">xxxii</a>;</li> +<li>Christianity and Judaism in Arabia, <a href="#Page_xxxiv">xxxiv</a>;</li> +<li>the Ḥaneefs, <a href="#Page_xxxiv">xxxiv</a>;</li> +<li>Zeyd ibn ´Amr, <a href="#Page_xxxv">xxxv</a>;</li> +<li>the change in the Arabs effected by Moḥammad, <a href="#Page_xxxv">xxxv</a>.</li></ul></li> +<li> +Aristocracy, hostility of, <a href="#Page_xlvii">xlvii</a>.</li> +<li> +Ark, <a href="#Page_56">56</a>, <a href="#Page_57">57</a>, <a href="#Page_133">133</a>.</li> +<li> +Áṣaf Solomon’s wezeer, <a href="#Page_142">142</a>.</li> +<li> +Aws, Benee-, <a href="#Page_liv">liv</a>.</li> +<li> +Azar or Terah, <a href="#Page_66">66</a>.</li> +<li> </li> +<li> +<span class="smcap">Babel</span>, Tower of, <a href="#Page_69">69</a>.</li> +<li> +Bathsheba, <a href="#Page_135">135</a>.</li> +<li> +Bayard of Islám, <a href="#Page_l">l</a>.</li> +<li> +Bedr, <a href="#Page_lxv">lxv</a>.</li> +<li> +Behá-ed-deen Zoheyr, <a href="#Page_xxiv">xxiv</a>.</li> +<li> +Believers and unbelievers, <a href="#Page_38">38</a>-43.</li> +<li> +Benjamin, <a href="#Page_77">77</a>, <a href="#Page_84">84</a>, <a href="#Page_86">86</a>-89.</li> +<li> +Bilál, the first Muëddin, <a href="#Page_xlv">xlv</a>, <a href="#Page_xlvii">xlvii</a>.</li> +<li> +Bilḳees, Queen of Sheba, <a href="#Page_139">139</a>-143.</li> +<li> +Birds and Solomon, <a href="#Page_138">138</a>-139.</li> +<li> +Book, the preserved, <a href="#Page_17">17</a>.</li> +<li> +Books, divine, <a href="#Page_47">47</a>-48.</li> +<li> +Byzantium, Emperor of, <a href="#Page_lxviii">lxviii</a>.<br /><br /></li> +<li> +<span class="smcap">Cain</span>, <a href="#Page_53">53</a>, <a href="#Page_54">54</a>.</li> +<li> +Caleb, 123.</li> +<li><span class='pagenum'><a name="Page_170" id="Page_170">[Pg 170]</a></span> +Calf, the golden, <a href="#Page_118">118</a>, ff.</li> +<li> +Camel of Moḥammad, <a href="#Page_lxvi">lxvi</a>.</li> +<li> +Camel of Thamood, <a href="#Page_61">61</a>, <a href="#Page_62">62</a>.</li> +<li> +Camel-driver, Moḥammad a, <a href="#Page_xxxix">xxxix</a>.</li> +<li> +Caussin de Perceval, M., <a href="#Page_xxii">xxii</a>.</li> +<li> +Chivalry of ancient Arabs, <a href="#Page_xxvii">xxvii</a>, <a href="#Page_xxviii">xxviii</a>.</li> +<li> +Christ, <a href="#Page_47">47</a>, <a href="#Page_149">149</a>-165.</li> +<li> +—— divinity of, <a href="#Page_154">154</a>, <a href="#Page_162">162</a>-165.</li> +<li> +—— the Messiah, <a href="#Page_lxi">lxi</a>.</li> +<li> +—— the Word of God, <a href="#Page_lxxxii">lxxxii</a>, <a href="#Page_165">165</a>.</li> +<li> +—— supposed crucifixion of, <a href="#Page_156">156</a>, <a href="#Page_161">161</a>.</li> +<li> +—— second advent of, <a href="#Page_163">163</a>.</li> +<li> +Christians, <a href="#Page_xxxiv">xxxiv</a>, <a href="#Page_38">38</a>, <a href="#Page_40">40</a>, <a href="#Page_42">42</a>, <a href="#Page_48">48</a>, <a href="#Page_164">164</a>.</li> +<li> +Clan feeling, <a href="#Page_xiv">xiv</a>.</li> +<li> +Corruption of Christian and Jewish scriptures, <a href="#Page_48">48</a>.</li> +<li> +Cow, sacrifice of, <a href="#Page_125">125</a>-127.</li> +<li> </li> +<li> +<span class="smcap">Daughters</span> of God, <a href="#Page_xxxiii">xxxiii</a>, <a href="#Page_9">9</a>, <a href="#Page_11">11</a>, <a href="#Page_33">33</a>.</li> +<li> +Daughters, love of, <a href="#Page_xxix">xxix</a>.</li> +<li> +David, <a href="#Page_47">47</a>, <a href="#Page_134">134</a>-36, <a href="#Page_138">138</a>.</li> +<li> +Davidean coats of mail, <a href="#Page_135">135</a>.</li> +<li> +Day of judgment, <a href="#Page_21">21</a>-31.</li> +<li> +Debtors, <a href="#Page_37">37</a>.</li> +<li> +Destiny, <a href="#Page_32">32</a>.</li> +<li> +Deutsch, Dr. Emanuel, <a href="#Page_xxiv">xxiv</a>, <a href="#Page_xl">xl</a>.</li> +<li> +Devils, <a href="#Page_7">7</a>, <a href="#Page_31">31</a>, <a href="#Page_136">136</a>, <a href="#Page_137">137</a>, <a href="#Page_138">138</a>.</li> +<li> +Dhafár, Christians of, <a href="#Page_xxxiv">xxxiv</a>.</li> +<li> +Dhu-l-Ḳarneyn, <a href="#Page_63">63</a>-65, <a href="#Page_128">128</a>.</li> +<li> +Dhu-l-Kifl, <a href="#Page_47">47</a>.</li> +<li> +Dice, <a href="#Page_xxxi">xxxi</a>.</li> +<li> +Disaffected party, <a href="#Page_lx">lx</a>, <a href="#Page_lxv">lxv</a>.</li> +<li> +Divine books, <a href="#Page_47">47</a>-48.</li> +<li> +Divinity of Christ, <a href="#Page_154">154</a>, <a href="#Page_162">162</a>-165.</li> +<li> +Divinity of the Virgin, <a href="#Page_162">162</a>, <a href="#Page_165">165</a>.</li> +<li> +Drink, love of, <a href="#Page_xxxi">xxxi</a>.</li> +<li> </li> +<li> +<span class="smcap">Eden</span>, <a href="#Page_51">51</a>.</li> +<li> +Egypt, <a href="#Page_79">79</a>, ff.</li> +<li> +Egypt, plagues of, <a href="#Page_112">112</a>-114.</li> +<li> +Elias, <a href="#Page_128">128</a>.</li> +<li> +Embarcation formula, <a href="#Page_57">57</a>.</li> +<li> +Emeen, El-, <a href="#Page_xl">xl</a>, <a href="#Page_xlv">xlv</a>.</li> +<li> +Emeeneh, El-, <a href="#Page_137">137</a>.</li> +<li> +Enoch, <a href="#Page_47">47</a>.</li> +<li> +Eve, <a href="#Page_51">51</a>.</li> +<li> +Evil eye, <a href="#Page_85">85</a>.</li> +<li> +Exodus, the, <a href="#Page_114">114</a>, ff.</li> +<li> +Ezekiel, lines from, <a href="#Page_xxx">xxx</a>.</li> +<li> +Ezra, <a href="#Page_148">148</a>.</li> +<li> </li> +<li> +<span class="smcap">Fair</span>, <i>see</i> ´Okáḍh.</li> +<li> +Family pride of Arabs, <a href="#Page_xviii">xviii</a>.</li> +<li> +Famine of Egypt, <a href="#Page_83">83</a>, ff.</li> +<li> +Fanes, <a href="#Page_xxxiii">xxxiii</a>.</li> +<li> +Fast, <a href="#Page_lxxxiv">lxxxiv</a>, <a href="#Page_117">117</a>.</li> +<li> +Fate, <a href="#Page_lxxxi">lxxxi</a>, <a href="#Page_32">32</a>.</li> +<li> +Fathers and daughters, <a href="#Page_xxix">xxix</a>.</li> +<li> +Fátiḥah, <a href="#Page_3">3</a>.</li> +<li> +Fetishism, <a href="#Page_xxxiii">xxxiii</a>.</li> +<li> +Fijár, war of the, <a href="#Page_xxxviii">xxxviii</a>.</li> +<li> +Firás, Aboo-, <a href="#Page_xxix">xxix</a>.</li> +<li> +Flight of Moḥammad, <a href="#Page_lvi">lvi</a>, <a href="#Page_lvii">lvii</a>.</li> +<li> +Flight to Abyssinia, <a href="#Page_xlvii">xlvii</a>.</li> +<li> +Flood, <a href="#Page_55">55</a>-59.</li> +<li> +Forgery, lxvii ff., <a href="#Page_19">19</a>.</li> +<li> </li> +<li> +<span class="smcap">Gabriel</span>, <a href="#Page_xliv">xliv</a>, <a href="#Page_72">72</a>, <a href="#Page_73">73</a>, <a href="#Page_78">78</a>, <a href="#Page_111">111</a>, <a href="#Page_152">152</a>, <a href="#Page_16">16</a>.</li> +<li> +God, <a href="#Page_5">5</a>-12.</li> +<li> +—— unity, profession of, <a href="#Page_5">5</a>.</li> +<li> +—— has no partners, <a href="#Page_9">9</a>, <a href="#Page_11">11</a>, <a href="#Page_33">33</a>, <a href="#Page_154">154</a>, <a href="#Page_162">162</a>-165.</li> +<li> +—— the supreme, <a href="#Page_xxxiii">xxxiii</a>.</li> +<li> +—— Moḥammad doctrine of, <a href="#Page_lxxx">lxxx</a>.</li> +<li> +Goddesses, moon, <a href="#Page_xxxiii">xxxiii</a>, <a href="#Page_xlviii">xlviii</a>.</li> +<li> +Gog and Magog, <a href="#Page_64">64</a>, <a href="#Page_65">65</a>.</li> +<li> +Golden calf, <a href="#Page_118">118</a>, ff.</li> +<li> +Goliath, <a href="#Page_133">133</a>, <a href="#Page_134">134</a>.</li> +<li> +Good for evil, <a href="#Page_37">37</a>.</li> +<li> +Gospel, <a href="#Page_15">15</a>, <a href="#Page_47">47</a>, <a href="#Page_48">48</a>, <a href="#Page_149">149</a>, ff.</li> +<li> +Greeting, <a href="#Page_37">37</a>.</li> +<li> </li> +<li> +<span class="smcap">Habeeb</span>, <a href="#Page_159">159</a>, ff.</li> +<li> +Haggadah, <a href="#Page_xliii">xliii</a>, <a href="#Page_lxi">lxi</a>, <a href="#Page_lxii">lxii</a>.</li> +<li> +Hámán, <a href="#Page_97">97</a>, <a href="#Page_110">110</a>.</li> +<li> +Haneefs, <a href="#Page_xxxiv">xxxiv</a>.</li> +<li> +Háshimees, <a href="#Page_xxxviii">xxxviii</a>, <a href="#Page_li">li</a>, <a href="#Page_lii">lii</a>.</li> +<li> +Ḥátim, <a href="#Page_xix">xix</a>-xxii.</li> +<li> +Ḥawáreeyoon, El-, <a href="#Page_156">156</a>.</li> +<li> +Heber, <a href="#Page_47">47</a>, <a href="#Page_160">160</a>, <a href="#Page_161">161</a>.</li> +<li> +Hell, <a href="#Page_21">21</a>-31.</li> +<li> +Helpers, the, <a href="#Page_lix">lix</a>, <a href="#Page_lx">lx</a>.</li> +<li> +Ḥijáz;, <a href="#Page_xii">xii</a>.</li> +<li> +Hijreh, the, <a href="#Page_lvii">lvii</a>.</li> +<li> +Ḥirá, Mount, <a href="#Page_xliii">xliii</a>.</li> +<li> +Honour, Arab, <a href="#Page_xv">xv</a>.</li> +<li> +Hood, <a href="#Page_47">47</a>, <a href="#Page_60">60</a>, <a href="#Page_61">61</a>.</li> +<li> +Ḥooreeyehs, notes <a href="#Footnote_128">128</a>, <a href="#Footnote_131">131</a>.</li> +<li> +Hospitality, Arab, <a href="#Page_xix">xix</a>.</li> +<li> +Howwá, <a href="#Page_51">51</a>.</li> +<li> +Hubal, <a href="#Page_xxxii">xxxii</a>.</li> +<li> +Humanity, <a href="#Page_lxxxvi">lxxxvi</a>.</li> +<li> +Hypocrites, <a href="#Page_31">31</a>, <a href="#Page_41">41</a>.</li> +<li> +‘Hypocrites, the,’ <a href="#Page_lx">lx</a>.</li> +<li> </li> +<li> +<span class="smcap">Iblees</span>, <a href="#Page_31">31</a>, <a href="#Page_49">49</a>, <a href="#Page_50">50</a>.</li> +<li> +Idols, <a href="#Page_xxxii">xxxii</a>, <a href="#Page_xlvi">xlvi</a>, <a href="#Page_lxvi">lxvi</a>, <a href="#Page_8">8</a>, <a href="#Page_11">11</a>, <a href="#Page_12">12</a>, <a href="#Page_30">30</a>.</li> +<li> +Idrees, 47.</li> +<li><span class='pagenum'><a name="Page_171" id="Page_171">[Pg 171]</a></span> +Ilyás, <a href="#Page_128">128</a>.</li> +<li> +Imám, <a href="#Page_74">74</a>, <a href="#Page_163">163</a>.</li> +<li> +´Imrán, <a href="#Page_149">149</a>.</li> +<li> +Infanticide, <a href="#Page_xxxii">xxxii</a>, <a href="#Page_23">23</a>.</li> +<li> +Inspiration, <a href="#Page_lxxiv">lxxiv</a>.</li> +<li> +Isaac, <a href="#Page_47">47</a>, <a href="#Page_70">70</a>-73.</li> +<li> +Ishmael, <a href="#Page_xxxii">xxxii</a>, <a href="#Page_47">47</a>, <a href="#Page_72">72</a>-73.</li> +<li> +Iskender, <a href="#Page_63">63</a>.</li> +<li> +Islám, lxxvii-xcix, <a href="#Page_76">76</a>.</li> +<li> </li> +<li> +<span class="smcap">Jacob</span>, <a href="#Page_47">47</a>, <a href="#Page_70">70</a>, <a href="#Page_71">71</a>, <a href="#Page_77">77</a>-92.</li> +<li> +Jann, El-, or Iblees, <a href="#Page_49">49</a>.</li> +<li> +Jerusalem, Temple of, <a href="#Page_145">145</a>.</li> +<li> +Jesus of Nazareth, <i>see</i> Christ.</li> +<li> +Jethro, <a href="#Page_47">47</a>, <a href="#Page_95">95</a>, ff.</li> +<li> +Jewish corruption of Scripture, <a href="#Page_48">48</a>.</li> +<li> +Jews, liv, lxii-lxv, <a href="#Page_38">38</a>, <a href="#Page_40">40</a>, <a href="#Page_41">41</a>, <a href="#Page_42">42</a>, <a href="#Page_48">48</a>.</li> +<li> +Jinn, <a href="#Page_liii">liii</a>, <a href="#Page_7">7</a>, <a href="#Page_9">9</a>, <a href="#Page_33">33</a>, <a href="#Page_136">136</a>-138, <a href="#Page_144">144</a>, <a href="#Page_145">145</a>.</li> +<li> +Jinnee, Moḥammad possessed by a, <a href="#Page_17">17</a>.</li> +<li> +Ji´ráneh, El-, scene at, <a href="#Page_lix">lix</a>.</li> +<li> +Job, <a href="#Page_93">93</a>, <a href="#Page_94">94</a>.</li> +<li> +Jonah, <a href="#Page_146">146</a>, <a href="#Page_147">147</a>.</li> +<li> +Joodee, mountain of El-, <a href="#Page_58">58</a>.</li> +<li> +Joseph, <a href="#Page_77">77</a>-92.</li> +<li> +Joseph and Zeleekha, <a href="#Page_83">83</a>.</li> +<li> +Joshua, <a href="#Page_47">47</a>, <a href="#Page_123">123</a>, <a href="#Page_124">124</a>, <a href="#Page_127">127</a>-129.</li> +<li> +Judah, <a href="#Page_77">77</a>-79.</li> +<li> +Judaism in Arabia, <a href="#Page_xxxiv">xxxiv</a>.</li> +<li> </li> +<li> +<span class="smcap">Kaạbeh</span>, <a href="#Page_xxxii">xxxii</a>, <a href="#Page_lxxxiv">lxxxiv</a>, <a href="#Page_74">74</a>-75.</li> +<li> +Ḳaṣwá, El-, <a href="#Page_lxvi">lxvi</a>.</li> +<li> +Khadeejeh, <a href="#Page_xxxix">xxxix</a>, <a href="#Page_lii">lii</a>, <a href="#Page_liii">liii</a>, <a href="#Page_lxxi">lxxi</a>, <a href="#Page_lxxii">lxxii</a>.</li> +<li> +Khaṭeeb-el-Ambiya, <a href="#Page_95">95</a>.</li> +<li> +Khazraj, Benee-, <a href="#Page_liv">liv</a>.</li> +<li> +Khiḍr, El-, <a href="#Page_47">47</a>, <a href="#Page_128">128</a>-130.</li> +<li> +Khusru, the, <a href="#Page_lxvii">lxvii</a>.</li> +<li> +Ḳiṭfeer, <a href="#Page_79">79</a>.</li> +<li> +Korah, <a href="#Page_124">124</a>, <a href="#Page_125">125</a>.</li> +<li> +Kudar ibn Sálif, <a href="#Page_62">62</a>.</li> +<li> +Ḳureysh, <a href="#Page_xxxvii">xxxvii</a> f, <a href="#Page_xlv">xlv</a>-lviii, <a href="#Page_lxv">lxv</a>-lxvii.</li> +<li> +Ḳur-án, <a href="#Page_4">4</a>, <a href="#Page_13">13</a>-20, <a href="#Page_47">47</a>;<ul> +<li>state in which it was left by Moḥammad, <a href="#Page_ci">ci</a>;</li> +<li>first revision, <a href="#Page_ci">ci</a>;</li> +<li>second revision, <a href="#Page_ci">ci</a>;</li> +<li>chaotic order, <a href="#Page_cii">cii</a>;</li> +<li>scientific arrangement of Nöldeke, <a href="#Page_ciii">ciii</a>;</li> +<li>characteristics of different groups, <a href="#Page_civ">civ</a>;</li> +<li>statistics, <a href="#Page_cvi">cvi</a>.<br /><br /></li></ul></li> +<li> +<span class="smcap">Lahab</span>, Aboo-, <a href="#Page_li">li</a>, <a href="#Page_lii">lii</a>.</li> +<li> +Lapwing and Solomon, <a href="#Page_139">139</a>.</li> +<li> +Lát, El-, <a href="#Page_xxxiii">xxxiii</a>.</li> +<li> +Lazarus, <a href="#Page_155">155</a>.</li> +<li> +Lion of God, <a href="#Page_l">l</a>.</li> +<li> +Lot, <a href="#Page_47">47</a>, <a href="#Page_69">69</a>, <a href="#Page_70">70</a>.</li> +<li> +Lyall, Mr. C. J., <a href="#Page_xv">xv</a>.</li> +<li> </li> +<li> +<span class="smcap">Marriages</span> of Moḥammad, <a href="#Page_xxxix">xxxix</a>, <a href="#Page_lxx">lxx</a> ff.</li> +<li> +Martyrs for the faith, <a href="#Page_30">30</a>.</li> +<li> +Mary the Virgin, <a href="#Page_149">149</a>, ff.</li> +<li> +Mary, divinity of, <a href="#Page_162">162</a>, <a href="#Page_165">165</a>.</li> +<li> +Medina, <a href="#Page_lvii">lvii</a>, <a href="#Page_lix">lix</a> ff., <a href="#Page_lxv">lxv</a>, <i>and see</i> Yethrib.</li> +<li> +Mekka, xxx ff., <a href="#Page_lxvii">lxvii</a>.</li> +<li> +Menáh, <a href="#Page_xxxiii">xxxiii</a>.</li> +<li> +Messenger or apostle, <a href="#Page_14">14</a>.</li> +<li> +Messiah, <i>see</i> Christ.</li> +<li> +Metempsychosis, <a href="#Page_xxxiii">xxxiii</a>.</li> +<li> +Midian, <a href="#Page_95">95</a>, <a href="#Page_96">96</a>, <a href="#Page_101">101</a>.</li> +<li> +Migrations of Muslims, <a href="#Page_xlvii">xlvii</a>, <a href="#Page_lvii">lvii</a>.</li> +<li> +Mi´ráj, <a href="#Page_lv">lv</a>.</li> +<li> +Misr, <a href="#Page_88">88</a>.</li> +<li> +Miracles or signs, <a href="#Page_16">16</a>, <a href="#Page_17">17</a>, <a href="#Page_18">18</a>, <a href="#Page_52">52</a>.</li> +<li> +Miriam (Maryam), <a href="#Page_99">99</a>, <a href="#Page_105">105</a>.</li> +<li> +Moḥammad, <a href="#Page_13">13</a>-20, <a href="#Page_47">47</a>;<ul> +<li>his family, <a href="#Page_xxxvii">xxxvii</a>;</li> +<li>childhood, <a href="#Page_xxxvii">xxxvii</a>;</li> +<li>youth, <a href="#Page_xxxviii">xxxviii</a>.</li> +<li>shepherding, <a href="#Page_xxxviii">xxxviii</a>;</li> +<li>camel-driving, <a href="#Page_xxxix">xxxix</a>;</li> +<li>personal appearance, <a href="#Page_xl">xl</a>;</li> +<li>habits, <a href="#Page_xli">xli</a>, <a href="#Page_xlii">xlii</a>;</li> +<li>solitary wanderings, <a href="#Page_xlii">xlii</a>;</li> +<li>the call, <a href="#Page_xliii">xliii</a>;</li> +<li>public appearance, <a href="#Page_xliv">xliv</a>;</li> +<li>first conversions, <a href="#Page_xlv">xlv</a>;</li> +<li>address on Mount Eṣ-Ṣafá, <a href="#Page_xlvi">xlvi</a>;</li> +<li>preaching, <a href="#Page_xlvi">xlvi</a>;</li> +<li>hostility of the aristocracy, <a href="#Page_xlvii">xlvii</a>;</li> +<li>torturing of slaves, <a href="#Page_xlvii">xlvii</a>.</li> +<li>emigration to Abyssinia, <a href="#Page_xlvii">xlvii</a>;</li> +<li>speech to the Negus, <a href="#Page_xlviii">xlviii</a>;</li> +<li>persecution by Ḳureysh, <a href="#Page_xlviii">xlviii</a>;</li> +<li>compromise, <a href="#Page_xlviii">xlviii</a>;</li> +<li>interview with Aboo-Ṭálib, <a href="#Page_xlix">xlix</a>;</li> +<li>conversion of ´Omar and Ḥamzeh, <a href="#Page_l">l</a>;</li> +<li>the ban of the Háshimees, <a href="#Page_li">li</a>;</li> +<li>its end, <a href="#Page_lii">lii</a>;</li> +<li>death of Aboo-Ṭálib and Khadeejeh, <a href="#Page_lii">lii</a>;</li> +<li>visit to Eṭ-Ṭáïf, <a href="#Page_liii">liii</a>;</li> +<li>pilgrims from Yethrib, <a href="#Page_liv">liv</a>;</li> +<li>state of parties at Yethrib, <a href="#Page_liv">liv</a>;</li> +<li>first pledge of the ´Aḳabeh, <a href="#Page_lv">lv</a>;</li> +<li>Yethrib and Mekka, <a href="#Page_lv">lv</a>;</li> +<li>the night journey, <a href="#Page_lv">lv</a>;</li> +<li>second pledge of the ´Aḳabeh, <a href="#Page_lvi">lvi</a>;</li> +<li>emigration of Muslims to Yethrib, <a href="#Page_lvii">lvii</a>;</li> +<li>Moḥammad’s flight or Hijreh, <a href="#Page_lvii">lvii</a>, <a href="#Page_lviii">lviii</a>;</li> +<li>retrospect, <a href="#Page_lviii">lviii</a>;</li> +<li>parties at Medina, <a href="#Page_lix">lix</a>;</li> +<li>the Refugees, Helpers, Hypocrites, <a href="#Page_lix">lix</a>, <a href="#Page_lx">lx</a>;</li> +<li>the Jews, <a href="#Page_lxi">lxi</a>;</li> +<li>are conciliated, <a href="#Page_lxii">lxii</a>;</li> +<li>but become hostile, <a href="#Page_lxii">lxii</a>;</li> +<li>their punishment, lxiii-lxv;</li> +<li>war with the Ḳureysh, <a href="#Page_lxv">lxv</a>;</li> +<li>Bedr, Oḥud, siege of Medina, truce, <a href="#Page_lxv">lxv</a>;</li> +<li>the Muslims perform the Lesser Pilgrimage, <a href="#Page_lxvi">lxvi</a>;</li> +<li>conquest of Mekka, <a href="#Page_lxvii">lxvii</a>;</li> +<li><span class='pagenum'><a name="Page_172" id="Page_172">[Pg 172]</a></span>complete amnesty, <a href="#Page_lxvii">lxvii</a>;</li> +<li>submission of Arabia, <a href="#Page_lxvii">lxvii</a>.</li> +<li>farewell pilgrimage and oration, <a href="#Page_lxviii">lxviii</a>;</li> +<li>death, <a href="#Page_lxix">lxix</a>;</li> +<li>character, <a href="#Page_lxix">lxix</a>;</li> +<li>charges of cruelty, sensuality, insincerity, discussed, <a href="#Page_lxx">lxx</a>-lxxvi.</li></ul></li> +<li> +Moḥammad, the illiterate or Gentile apostle, <a href="#Page_122">122</a>.</li> +<li> +Moon-goddesses, <a href="#Page_xxxiii">xxxiii</a>, <a href="#Page_xlvii">xlvii</a>.</li> +<li> +Moses, <a href="#Page_92">92</a>, <a href="#Page_97">97</a>-131.</li> +<li> +Mosques or temples, <a href="#Page_36">36</a>.</li> +<li> +Mountain-worship, <a href="#Page_xxxiii">xxxiii</a>.</li> +<li> +Muëddin, the first, <a href="#Page_xlv">xlv</a>, <a href="#Page_xlvii">xlvii</a>.</li> +<li> +Muḥájiroon, <a href="#Page_lx">lx</a>, <a href="#Page_lxv">lxv</a>.</li> +<li> +Munáfiḳoon, <a href="#Page_lix">lix</a>.</li> +<li> +Muṣ´ab, <a href="#Page_lv">lv</a>.</li> +<li> +Muṣ´ab ibn Er-Reiyán, <a href="#Page_97">97</a>.</li> +<li> +Muslim, meaning of, <a href="#Page_75">75</a>.</li> +<li> +Muslim, the true, <a href="#Page_43">43</a>.</li> +<li> </li> +<li> +<span class="smcap">Negro</span> slaves, <a href="#Page_xlv">xlv</a>, <a href="#Page_xlvii">xlvii</a>.</li> +<li> +Negus or Nejáshee, <a href="#Page_xli">xli</a>, <a href="#Page_xlvii">xlvii</a>, <a href="#Page_xlviii">xlviii</a>.</li> +<li> +Nejd, <a href="#Page_xii">xii</a>.</li> +<li> +Nejrán, <a href="#Page_xxxiv">xxxiv</a>, <a href="#Page_164">164</a>.</li> +<li> +Night journey, <a href="#Page_lv">lv</a>.</li> +<li> +Nimrod, <a href="#Page_66">66</a>, <a href="#Page_69">69</a>, <a href="#Page_70">70</a>.</li> +<li> +Nineveh, <a href="#Page_147">147</a>.</li> +<li> +Noah, <a href="#Page_47">47</a>, <a href="#Page_55">55</a>-59.</li> +<li> +Nöldeke, <a href="#Page_ciii">ciii</a>.</li> +<li> +Nun, <a href="#Page_47">47</a>.</li> +<li> </li> +<li> +<span class="smcap">Oḥud</span>, battle of, <a href="#Page_lxv">lxv</a>, <a href="#Page_32">32</a>.</li> +<li> +´Okaḍh, fair of, xxiv-xxvi, <a href="#Page_xxxviii">xxxviii</a>.</li> +<li> +´Omar, <a href="#Page_l">l</a>.</li> +<li> +´Oneyzeh, <a href="#Page_62">62</a>.</li> +<li> +Oration, farewell, <a href="#Page_lxviii">lxviii</a>.</li> +<li> +Oratory among the Arabs, <a href="#Page_xxiv">xxiv</a>.</li> +<li> +´Othmán, <a href="#Page_xlv">xlv</a>.</li> +<li> +Oven of El-Koofeh, <a href="#Page_37">37</a>.</li> +<li> +´Ozeyr or Ezra, <a href="#Page_148">148</a>.</li> +<li> </li> +<li> +<span class="smcap">Palmer</span>, Prof. E. H., <a href="#Page_xxiv">xxiv</a>.</li> +<li> +Parables, <a href="#Page_38">38</a>-40.</li> +<li> +Paraclete, <a href="#Page_15">15</a>.</li> +<li> +Paradise, <a href="#Page_21">21</a>-31.</li> +<li> +Partners with God, <a href="#Page_9">9</a>, <a href="#Page_11">11</a>, <a href="#Page_33">33</a>.</li> +<li> +Parties at Medina, <a href="#Page_lix">lix</a>.</li> +<li> +Penates, <a href="#Page_xxxiii">xxxiii</a>.</li> +<li> +Pentateuch, <a href="#Page_47">47</a>, <a href="#Page_48">48</a>.</li> +<li> +People of the Scripture, <a href="#Page_38">38</a>.</li> +<li> +Perceval, M. Caussin de, <a href="#Page_xxii">xxii</a>.</li> +<li> +Person of Moḥammad, <a href="#Page_xl">xl</a>.</li> +<li> +Pharaoh of Joseph, <a href="#Page_81">81</a>, <a href="#Page_83">83</a>.</li> +<li> +Pharaoh of Moses, <a href="#Page_97">97</a>, ff.</li> +<li> +Pilgrimage, <a href="#Page_lxxxiv">lxxxiv</a>.<ul> +<li>lesser, <a href="#Page_lxvi">lxvi</a>.</li> +<li>last, <a href="#Page_lxviii">lxviii</a>.</li></ul></li> +<li> +Pilgrims, <a href="#Page_xxxvii">xxxvii</a>, <a href="#Page_liv">liv</a>.</li> +<li> +Pledges of the ´Aḳabeh, <a href="#Page_lv">lv</a>, <a href="#Page_lvi">lvi</a>.</li> +<li> +Poetry, Arab, <a href="#Page_xxii">xxii</a>-xxiv.</li> +<li> +Polygamy, <a href="#Page_lxxxix">lxxxix</a>-xcii.</li> +<li> +Potiphar, <a href="#Page_79">79</a>.</li> +<li> +Potiphar’s wife, <a href="#Page_79">79</a>, <a href="#Page_83">83</a>.</li> +<li> +Prayer, <a href="#Page_lxxxiii">lxxxiii</a>.<ul> +<li>opening, <a href="#Page_cvi">cvi</a>, <a href="#Page_3">3</a></li></ul></li> +<li> +Preaching of Moḥammad, <a href="#Page_xlvi">xlvi</a>.</li> +<li> +Preceders, the, <a href="#Page_25">25</a>.</li> +<li> +Predestination, <a href="#Page_32">32</a>.</li> +<li> +Premonition, <a href="#Page_4">4</a>.</li> +<li> +Preserved book, the, <a href="#Page_17">17</a>.</li> +<li> +Pride of ancestry, <a href="#Page_xviii">xviii</a>.</li> +<li> +Priests, <a href="#Page_xxxiii">xxxiii</a>.</li> +<li> +Prophets, <a href="#Page_47">47</a>, <a href="#Page_48">48</a>.</li> +<li> +Protection, <a href="#Page_xviii">xviii</a>.</li> +<li> +Psalms, <a href="#Page_47">47</a>, <a href="#Page_48">48</a>.</li> +<li> </li> +<li> +<span class="smcap">Queen</span> of Sheba, <a href="#Page_139">139</a>, ff.</li> +<li> </li> +<li> +<span class="smcap">Refugees</span>, the, <a href="#Page_lix">lix</a>, <a href="#Page_lx">lx</a>.</li> +<li> +Reiyán, Er-, <a href="#Page_81">81</a>, <a href="#Page_97">97</a>.</li> +<li> +Rek´ah, <a href="#Page_74">74</a>.</li> +<li> +Religion of early Arabs, <a href="#Page_xxxii">xxxii</a>.</li> +<li> +Religion, true and false, <a href="#Page_34">34</a>-37.</li> +<li> +Resurrection, <a href="#Page_21">21</a>-31.</li> +<li> +Reuel, <i>see</i> Sho´eyb.</li> +<li> +Revelations, series of, <a href="#Page_14">14</a>, <a href="#Page_47">47</a>-48.</li> +<li> +Revelations, Moḥammad’s, <a href="#Page_c">c</a>, <a href="#Page_13">13</a>.</li> +<li> </li> +<li> +<span class="smcap">Sabians</span>, <a href="#Page_38">38</a>, <a href="#Page_48">48</a>.</li> +<li> +Sabbath-breaking, <a href="#Page_116">116</a>.</li> +<li> +Ṣadaḳah, <a href="#Page_62">62</a>.</li> +<li> +Eṣ-Ṣafá, <a href="#Page_xlvi">xlvi</a>, <a href="#Page_lxvi">lxvi</a>.</li> +<li> +Ṣafoora, <a href="#Page_102">102</a>.</li> +<li> +Sáliḥ, <a href="#Page_47">47</a>, <a href="#Page_61">61</a>, <a href="#Page_62">62</a>.</li> +<li> +Sámiree Es-, <a href="#Page_118">118</a>, ff.</li> +<li> +Samuel, <a href="#Page_133">133</a>.</li> +<li> +Sarah, <a href="#Page_71">71</a>.</li> +<li> +Saul, <a href="#Page_132">132</a>.</li> +<li> +Seers, <a href="#Page_xxxiii">xxxiii</a>.</li> +<li> +Sensuality of Moḥammad, <a href="#Page_lxx">lxx</a> ff.</li> +<li> +Seth, <a href="#Page_47">47</a>.</li> +<li> +Sheba, Queen of, <a href="#Page_139">139</a>, ff.</li> +<li> +Shi-b or quarter, <a href="#Page_li">li</a>.</li> +<li> +Shepherding, <a href="#Page_xxxviii">xxxviii</a>.</li> +<li> +Sho´eyb, or Jethro, or Reuel, <a href="#Page_47">47</a>, <a href="#Page_95">95</a>, ff.</li> +<li> +Ṣiḍḍeek, Es-, <a href="#Page_xlv">xlv</a>.</li> +<li> +Siege of Medina, <a href="#Page_lxv">lxv</a>.</li> +<li> +Sierra Leone, <a href="#Page_xcviii">xcviii</a>.</li> +<li> +Signs, <i>see</i> Miracles.</li> +<li> +Sincerity of Moḥammad, <a href="#Page_lxxii">lxxii</a> ff.</li> +<li> +Slaves, <a href="#Page_xlv">xlv</a>, <a href="#Page_xlvii">xlvii</a>, <a href="#Page_lxviii">lxviii</a>.</li> +<li> +Smith, Mr. R. Bosworth, <a href="#Page_xliii">xliii</a>, <a href="#Page_lxxxvii">lxxxvii</a>.</li> +<li><span class='pagenum'><a name="Page_173" id="Page_173">[Pg 173]</a></span> +Sodom, <a href="#Page_70">70</a>, ff.</li> +<li> +Solomon, <a href="#Page_136">136</a>-145.</li> +<li> +Sons of God, <a href="#Page_9">9</a>, <a href="#Page_11">11</a>, <a href="#Page_33">33</a>, <a href="#Page_154">154</a>, <a href="#Page_162">162</a>-165.</li> +<li> +Soorah, the first, <a href="#Page_xliii">xliii</a>.</li> +<li> +Soorah, the second, <a href="#Page_xliv">xliv</a>.</li> +<li> +Soorahs, “forged,” <a href="#Page_lxxii">lxxii</a>.</li> +<li> </li> +<li> +<span class="smcap">Table</span> from heaven, the, <a href="#Page_157">157</a>-159.</li> +<li> +Tablet, the preserved, <a href="#Page_17">17</a>.</li> +<li> +Ṭaïf, Eṭ-, <a href="#Page_liii">liii</a>, <a href="#Page_74">74</a>, <a href="#Page_138">138</a>.</li> +<li> +Talḥah, <a href="#Page_xlv">xlv</a>.</li> +<li> +Ṭálib, <i>see</i> Aboo-Ṭálib.</li> +<li> +Terah, <a href="#Page_66">66</a>.</li> +<li> +Temples, <a href="#Page_xxxiii">xxxiii</a>, <a href="#Page_36">36</a>, <a href="#Page_145">145</a>.</li> +<li> +Thamood, <a href="#Page_61">61</a>, <a href="#Page_62">62</a>.</li> +<li> +Throne-verse, <a href="#Page_5">5</a>.</li> +<li> +Thór, Mount, <a href="#Page_lvii">lvii</a>.</li> +<li> +Torturing slaves, <a href="#Page_xlvii">xlvii</a>.</li> +<li> +Town-life in Arabia, <a href="#Page_xxx">xxx</a>.</li> +<li> +Treating with Jews, <a href="#Page_lxii">lxii</a>.</li> +<li> +Tree-worship, <a href="#Page_xxxiii">xxxiii</a>.</li> +<li> +Truce with Ḳureysh, <a href="#Page_lxv">lxv</a>.</li> +<li> </li> +<li> +<span class="smcap">Ubayy</span>, Ibn-, <a href="#Page_lx">lx</a>.</li> +<li> +Umm-Ghánim, <a href="#Page_62">62</a>.</li> +<li> +Umeyyeh, branch of, <a href="#Page_xxxviii">xxxviii</a>.</li> +<li> +Unity, profession of the, <a href="#Page_5">5</a>.</li> +<li> +Uzzá, El-, <a href="#Page_xxxiii">xxxiii</a>.</li> +<li> </li> +<li> +<span class="smcap">Waraḳah</span>, <a href="#Page_xxxv">xxxv</a>.</li> +<li> +Wars of Moḥammad, <a href="#Page_xxxviii">xxxviii</a>, <a href="#Page_lxv">lxv</a>.</li> +<li> +Weleed, El-, <a href="#Page_81">81</a>, <a href="#Page_97">97</a>.</li> +<li> +Wives of Moḥammad, <a href="#Page_lxx">lxx</a> ff.</li> +<li> +Wives, command as to, <a href="#Page_lxviii">lxviii</a>.</li> +<li> +Women of Arabia, <a href="#Page_xxvii">xxvii</a> ff.</li> +<li> +Women in Paradise, <a href="#Page_30">30</a>.</li> +<li> </li> +<li> +<span class="smcap">Yethrib</span>, xxxvii, <a href="#Page_liv">liv</a>, <a href="#Page_lv">lv</a>, <a href="#Page_lvi">lvi</a>, <i>and</i> see Medina.</li> +<li> </li> +<li> +<span class="smcap">Zeleekha</span>, <a href="#Page_79">79</a>, <a href="#Page_83">83</a>.</li> +<li> +Zemzem, <a href="#Page_xxxii">xxxii</a>, <a href="#Page_73">73</a>.</li> +<li> +Zeyd, <a href="#Page_xxxix">xxxix</a>.</li> +<li> +Zeyd ibn ´Amr, <a href="#Page_xxxv">xxxv</a>.</li> +<li> +Zeyd ibn Thábit, <a href="#Page_ci">ci</a>.</li> +<li> +Zeyneb, <a href="#Page_lxxii">lxxii</a>.</li> +<li> +Zipporah, <a href="#Page_102">102</a>.</li> +</ul> + +<hr /> + +<table summary="erratum"> +<tr> +<td class="left vertt"><span class="smcap">Erratum.</span>—</td> +<td class="left">P. <a href="#Page_36">36</a>, line 1, <i>for</i> should <i>read</i> shall.<br /> +P. <a href="#Page_122">122</a>, line 21, <i>after</i> illiterate <i>add</i> [or Gentile, <i>i.e.</i>, Arab].</td> +</tr></table> + +<hr /> + +<p class="center">PRINTED BY BALLANTYNE, HANSON AND CO.<br /> +EDINBURGH AND LONDON</p> + +<hr /> + +<div class="figcenter" style="width: 500px;"> +<img src="images/back.jpg" width="500" height="763" alt="back cover" title="" /> +<span class="caption">back cover</span> +</div> + + + + + + + + +<pre> + + + + + +End of Project Gutenberg's Selections From The Kur-an, by Edward William Lane + +*** END OF THIS PROJECT GUTENBERG EBOOK SELECTIONS FROM THE KUR-AN *** + +***** This file should be named 44515-h.htm or 44515-h.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/4/4/5/1/44515/ + +Produced by Fritz Ohrenschall, Turgut Dincer and the Online +Distributed Proofreading Team at http://www.pgdp.net (This +file was produced from images generously made available +by The Internet Archive/Canadian Libraries) + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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