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diff --git a/7440.txt b/7440.txt new file mode 100644 index 0000000..433e895 --- /dev/null +++ b/7440.txt @@ -0,0 +1,41088 @@ +The Project Gutenberg EBook of The Koran + +Copyright laws are changing all over the world. Be sure to check the +copyright laws for your country before downloading or redistributing +this or any other Project Gutenberg eBook. + +This header should be the first thing seen when viewing this Project +Gutenberg file. Please do not remove it. Do not change or edit the +header without written permission. + +Please read the "legal small print," and other information about the +eBook and Project Gutenberg at the bottom of this file. Included is +important information about your specific rights and restrictions in +how the file may be used. You can also find out about how to make a +donation to Project Gutenberg, and how to get involved. + + +**Welcome To The World of Free Plain Vanilla Electronic Texts** + +**eBooks Readable By Both Humans and By Computers, Since 1971** + +*****These eBooks Were Prepared By Thousands of Volunteers!***** + + +Title: The Koran + +Translator: George Sale + +Release Date: February, 2005 [EBook #7440] +[This file was first posted on April 30, 2003] +[Most recently updated September 26, 2004] + +Edition: 09 + +Language: English + +Character set encoding: Latin1 + +*** START OF THE PROJECT GUTENBERG EBOOK, THE KORAN *** + + +Note: This eBook still needs better formatting, especially for +extensive footnotes, so is posted as version 09 rathern than 10. See +Project Gutenberg's eBooks #3434 and 2800 for other translations of +The Koran. + + +Thanks to Brett Zamir for work on this eBook. + + + + + +THE KORAN: + +COMMONLY CALLED THE + +ALKORAN OF MOHAMMED. + +Translated into English from the Original Arabic, + +WITH EXPLANATORY NOTES TAKEN FROM THE MOST +APPROVED COMMENTATORS. + +TO WHICH IS PREFIXED + +A PRELIMINARY DISCOURSE, + +BY GEORGE SALE. + + +TO THE +RIGHT HON. JOHN LORD CARTERET. + +ONE OF THE LORDS OF HIS MAJESTY'S MOST HONOURABLE PRIVY COUNCIL. + + + +____________ + + + MY LORD, + +NOTWITHSTANDING the great honour and respect generally and deservedly paid to +the memories of those who have founded states, or obliged a people by the +institution of laws which have made them prosperous and considerable in the +world, yet the legislator of the Arabs has been treated in so very different a +manner by all who acknowledge not his claim to a divine mission, and by +Christians especially, that were not your lordship's just discernment +sufficiently known, I should think myself under a necessity of making an +apology for presenting the following translation. + + The remembrance of the calamities brought on so many nations by the +conquests of the Arabians may possibly raise some indignation against him who +formed them to empire; but this being equally applicable to all conquerors, +could not, of itself, occasion all the detestation with which the name of +Mohammed is loaded. He has given a new system of religion, which has had +still greater success than the arms of his followers, and to establish this +religion made use of an imposture; and on this account it is supposed that he +must of necessity have been a most abandoned villain, and his memory is become +infamous. But as Mohammed gave his Arabs the best religion he could, as well +as the best laws, preferable. at least, to those of the ancient pagan +lawgivers, I confess I cannot see why he deserves not equal respect-though not +with Moses or Jesus Christ, whose laws came really from Heaven, yet, with +Minos or Numa, notwithstanding the distinction of a learned writer, who seems +to think it a greater crime to make use of an imposture to set up a new +religion, founded on the acknowledgment of one true God, and to destroy +idolatry, than to use the same means to gain reception to rules and +regulations for the more orderly practice of heathenism already established. + + To be acquainted with the various laws and constitutions of civilized +nations, especially of those who flourish in our own time, is, perhaps, the +most useful part of knowledge: wherein though your lordship, who shines with +so much distinction in the noblest assembly in the world, peculiarly excels; +yet as the law of Mohammed, by reason of the odium it lies under, and the +strangeness of the language in which it is written, has been so much +neglected. I flatter myself some things in the following sheets may be new +even to a person of your lordship's extensive learning; and if what I have +written may be any way entertaining or acceptable to your lordship, I shall +not regret the pains it has cost me. + + I join with the general voice in wishing your lordship all the honour and +happiness your known virtues and merit deserve, and am with perfect respect, + + MY LORD, + Your lordship's most humble + And most obedient servant, + GEORGE SALE. + + +A SKETCH + +OF THE + +LIFE OF GEORGE SALE. + + +_________ + +OF the life of GEORGE SALE, a man of extensive learning, and considerable +literary talent, very few particulars have been transmitted to us by his +contemporaries. He is said to have been born in the county of Kent, and the +time of his birth must have been not long previous to the close of the +seventeenth century. His education he received at the King's School, +Canterbury. Voltaire, who bestows high praise on the version of the Korān, +asserts him to have spent five-and-twenty years in Arabia, and to have +acquired in that country his profound knowledge of the Arabic language and +customs. On what authority this is asserted it would now be fruitless to +endeavour to ascertain. But that the assertion is an erroneous one, there can +be no reason to doubt; it being opposed by the stubborn evidence of dates and +facts. It is almost certain that Sale was brought up to the law, and that he +practised it for many years, if not till the end of his career. He is said, +by a co-existing writer, to have quitted his legal pursuits, for the purpose +of applying himself to the study of the eastern and other languages, both +ancient and modern. His guide through the labyrinth of the oriental dialects +was Mr. Dadichi, the king's interpreter. If it be true that he ever +relinquished the practice of the law, it would appear that he must have +resumed it before his decease; for, in his address to the reader, prefixed to +the Korān, he pleads, as an apology for the delay which had occurred in +publishing the volume, that the work "was carried on at leisure times only, +and amidst the necessary avocations of a troublesome profession." This alone +would suffice to show that Voltaire was in error. But to this must be added, +that the existence of Sale was terminated at an early period, and that, in at +least his latter years, he was engaged in literary labours of no trifling +magnitude. The story of his having, during a quarter of a century, resided in +Arabia, becomes, therefore, an obvious impossibility, and must be dismissed to +take its place among those fictions by which biography has often been +encumbered and disgraced. + Among the few productions of which Sale is known to be the author is a part +of "The General Dictionary," in ten volumes, folio. To the translation of +Bayle, which is incorporated with this voluminous work, he is stated to have +been a large contributor. + When the plan of the Universal History was arranged, Sale was one of those +who were selected to carry it into execution. His coadjutors were Swinton, +eminent as an antiquary, and remarkable for absence of mind; Shelvocke, +originally a naval officer; the well informed, intelligent, and laborious +Campbell; that singular character, George Psalmanazar; and Archibald Bower, +who afterwards became an object of unenviable notoriety. The portion of the +history which was supplied by Sale comprises "The Introduction, containing the +Cosmogony, or Creation of the World;" and the whole, or nearly the whole, of +the succeeding chapter, which traces the narrative of events from the creation +to the flood. In the performance of his task, he displays a thorough +acquaintance with his subject; and his style, though not polished into +elegance, is neat and perspicuous. In a French biographical dictionary, of +anti-liberal principles, a writer accuses him of having adopted a system +hostile to tradition and the Scriptures, and composed his account of the +Cosmogony with the view of giving currency to his heretical opinions. Either +the accuser never read the article which he censures, or he has wilfully +misrepresented it; for it affords the fullest contradiction to the charge, as +does also the sequent chapter; and he must, therefore, be contented to choose +between the demerit of being a slanderer through blundering and reckless +ignorance, or through sheer malignity of heart. + Though his share in these publications affords proof of the erudition and +ability of Sale, it probably would not alone have been sufficient to preserve +his name from oblivion. His claim to be remembered rests principally on his +version of the Korān, which appeared in November, 1734, in a quarto volume, +and was inscribed to Lord Carteret. The dedicator does not disgrace himself +by descending to that fulsome adulatory style which was then too frequently +employed in addressing the great. As a translator, he had the field almost +entirely to himself; there being at that time no English translation of the +Mohammedan civil and spiritual code, except a bad copy of the despicable one +by Du Ryer. His performance was universally and justly approved of, still +still remains in repute, and is not likely to be superseded by any other of +the kind. It may, perhaps, be regretted, that he did not preserve the +division into verses, as Savary has since done, instead of connecting them +into a continuous narrative. Some of the poetical spirit is unavoidably lost +by the change. But this is all that can be objected to him. It is, I +believe, admitted, that he is in no common degree faithful to his original; +and his numerous notes, and Preliminary Discourse, manifest such a perfect +knowledge of Eastern habits, manners, traditions, and laws, as could have been +acquired only by an acute mind, capable of submitting to years of patient +toil. + But, though his work passed safely through the ordeal of criticism, it has +been made the pretext for a calumny against him. It has been declared, that +he puts the Christian religion on the same footing with the Muhammedan; and +some charitable persons have even supposed him to have been a disguised +professor of the latter. The origin of this slander we may trace back to the +strange obliquity of principles, and the blind merciless rage which are +characteristic of bigotry. Sale was not one of those who imagine that the end +sanctifies the means, and that the best interests of mankind can be advanced +by violence, by railing, or by deviating form the laws of truth, in order to +blacken an adversary. He enters into the consideration of the character of +Mohammed with a calm philosophic spirit; repeatedly censuring his imposture, +touching upon his subterfuges and inventions, but doing justice to him on +those points on which the pretended prophet is really worthy of praise. The +rules which, in his address to the reader, he lays down for the conversion of +Mohammedans, are dictated by sound sense and amiable feelings. They are, +however, not calculated to satisfy those who think the sword and the fagot to +be the only proper instruments for the extirpation of heresy. That he places +Islamism on an equality with Christianity is a gross falsehood. "As +Mohammed," says he, "gave his Arabs the best religion he could, preferable, at +least, to those of the ancient pagan lawgivers, I confess I cannot see why he +deserves not equal respect, though not with Moses or Jesus Christ, whose laws +came really from heaven, yet with Minos or Numa, notwithstanding the +distinction of a learned writer, who seems to think it a greater crime to make +use of an imposture to set up a new religion, founded on the acknowledgment of +one true God, and to destroy idolatry, than to use the same means to gain +reception to rules and regulations for the more orderly practice of heathenism +already established." This, and no more, is "the very head and front of his +offending;" and from this it would, I think, be difficult to extract any proof +of his belief in the divine mission of Mohammed. If the charge brought +against him be not groundless, he must have added to his other sins that of +being a consummate hypocrite, and that, too, without any obvious necessity; he +having been, till the period of his decease, a member of the Society for the +Promoting of Christian Knowledge. + In 1736 a society was established for the encouragement of learning. It +comprehended many noblemen, and some of the most eminent literary men of that +day. Sale was one of the founders of it, and was appointed on the first +committee. The meetings were held weekly, and the committee decided upon what +works should be printed at the expense of the society, or with its assistance, +and what should be the price of them. When the cost of printing was repaid, +the property of the work reverted to the author. This establishment did not, +I Imagine, exist for any length of time. The attention of the public has been +recently called to a plan of a similar kind. + Sale did not long survive the carrying of this scheme into effect. He died +of a fever, on the 13th of November, 1736, at his house in Surrey-street, +Strand, after an illness of only eight days, and was buried at St. Clement +Danes. He was under the age of forty when he was thus suddenly snatched from +his family, which consisted of a wife and five children. Of his sons, one was +educated at New College, Oxford, of which he became Fellow, and he was +subsequently elected to a Fellow-ship in Winchester College. Sale is +described as having had "a healthy constitution, and a communicative mind in a +comely person." His library was valuable, and contained many rare and +beautiful manuscripts in the Persian, Turkish, Arabic, and other languages; a +circumstance which seems to show that poverty, so often the lot of men whose +lives are devoted to literary pursuits, was not one of the evils with which he +was compelled to encounter. + + R. A. DAVENPORT. + +[from 1891 version] + + + + +INTRODUCTION + +THERE is surely no need to-day to insist on the importance of a close study of +the Korān for all who would comprehend the many vital problems connected with +the Islamic World; and yet few of us, I imagine, among the many who possess +translations of this book have been at pains to read it through. It must, +however, be borne in mind that the Korān plays a far greater rōle among the +Muhammadans than does the Bible in Christianity in that it provides not only +the canon of their faith, but also the text-book of their ritual and the +principles of their Civil Law. + It was the Great Crusades that first brought the West into close touch +with Islam, but between the years 1096 and 1270 we only hear of one attempt to +make known to Europe the Sacred Book of the Moslems, namely, the Latin version +made in 1143, by Robert of Retina (who, Sale tells us, was an Englishman), and +Hermann of Dalmatia, on the initiative of Petrus Venerabilis, the Abbot of +Clugny, which version was ultimately printed by T. Bibliander in Basel in +1543, nearly a hundred years after the fall of Constantinople. + During the seventeenth and eighteenth centuries, several translations +appeared both in Latin and in French, and one of the latter, by André du Ryer, +was translated into English by Alexander Ross in 1649. But by far the most +important work on the Korān was that of Luigi Marracci which was published in +Padua in 1698. + George Sale's translation first appeared in November, 1734, in a quarto +volume; in 1764 it was first printed in medium octavo, and the reprint of 1825 +contained the sketch of Sale's life by Richard Alfred Davenant which has been +utilized in the article on Sale in the Dictionary of National Bibliography. +The Chandos Classics edition in crown octavo was first issued in 1877. + Soon after the death of the Prophet, early Muhammadan theologians began +to discuss, not only the correct reading of the text itself, but also to work +out on the basis of first-hand reports the story connected with the revelation +of each chapter. As the book at present stands in its original form the +chapters are arranged more or less according to their respective length, +beginning with the longest; except in the case of the opening chapter, which +holds a place by itself, not only in the sacred book of Islam, corresponding +as it does in a manner to our Pater Noster, but also in its important +ceremonial usages. The presumed order in which the various chapters were +revealed is given in the tabular list of Contents, but it may be mentioned +that neither Muhammadan theologians, nor, in more recent times, European +scholars, are in entire agreement upon the exact chronological position of all +the chapters. + It is well for all who study the Korān to realize that the actual text +is never the composition of the Prophet, but is the word of God addressed to +the Prophet; and that in quoting the Korān the formula is "He (may he be +exalted) said" or some such phrase. The Prophet himself is of course quoted +by Muhammadan theologians, but such quotations refer to his traditional +sayings known as "Hadīs," which have been handed down from mouth to mouth with +the strictest regard to genealogical continuity. + It would probably be impossible for any Arabic scholar to produce a +translation of the Korān which would defy criticism, but this much may be said +of Sale's version: just as, when it first appeared, it had no rival in the +field, it may be fairly claimed to-day that it has been superseded by no +subsequent translations. Equally remarkable with his translation is the +famous Preliminary Discourse which constitutes a tour de force when we +consider how little critical work had been done in his day in the field of +Islamic research. Practically the only works of first-class importance were +Dr. Pocock's Specimen Historio Arabum, to which, in his original Address to +the Reader, Sale acknowledges his great indebtedness, and Maracci's Korān. + In spite of the vast number of eminent scholars who have worked in the +same field since the days of George Sale, his Preliminary Discourse still +remains the best Introduction in any European language to the study of the +religion promulgated by the Prophet of Arabia; but as Wherry says: "Whilst +reading the Preliminary Discourse as a most masterly, and on the whole +reliable, presentation of the peculiar doctrines, rites, ceremonies, customs, +and institutions of Islam, we recognize the fact that modern research has +brought to light many things concerning the history of the ancient Arabs which +greatly modify the statements made in the early paragraphs." + For many centuries the acquaintance which the majority of Europeans +possessed of Muhammadanism was based almost entirely on distorted reports of +fanatical Christians which led to the dissemination of a multitude of gross +calumnies. What was good in Muhammadanism was entirely ignored, and what was +not good, in the eyes of Europe, was exaggerated or misinterpreted. + It must not, however, be forgotten that the central doctrine preached by +Muhammad to his contemporaries in Arabia, who worshipped the Stars; to the +Persians, who acknowledged Ormuz and Ahriman; the Indians, who worshipped +idols; and the Turks, who had no particular worship, was the unity of God, and +that the simplicity of his creed was probably a more potent factor in the +spread of Islam than the sword of the Ghazis. + Islam, although seriously affecting the Christian world, brought a +spiritual religion to one half of Asia, and it is an amazing circumstance that +the Turks, who on several occasions let loose their Central Asian hordes over +India, and the Middle East, though irresistible in the onslaught of their +arms, were all conquered in their turn by the Faith of Islam, and founded +Muhammadan dynasties. + The Mongols of the thirteenth century did their best to wipe out all +traces of Islam when they sacked Baghdad, but though the Caliphate was +relegated to obscurity in Egypt the newly founded Empires quickly became +Muhammadan states, until finally it was a Turk who took the title of Caliph +which has been held by the house of Othman ever since. + Thus through all the vicissitudes of thirteen hundred years the Korān +has remained the sacred book of all the Turks and Persians and of nearly a +quarter of the population of India. Surely such a book as this deserves to be +widely read in the West, more especially in these days when space and time +have been almost annihilated by modern invention, and when public interest +embraces the whole world. + It is difficult to decide to what extent Sale's citations in the notes +represent first-hand use of the Arabic commentators, but I fear that the +result of a close inquiry only points to very little original research on his +part. He says himself in his Address to the Reader: "As I have no opportunity +of consulting public libraries, the manuscripts of which I have made use +throughout the whole work have been such as I had in my own study, except only +the Commentary of Al Baidhāwi" . . . which "belongs to the library of the +Dutch Church in Austin Friars." + Now with regard to these manuscripts which Sale had in his "own study" +we happen to possess first-hand information, for a list of them was printed by +the executor of his will under the following title: "A choice collection of +most curious and inestimable manuscripts in the Turkish, Arabic and Persian +languages from the library of the late learned and ingenious Mr. George Sale. +Which books are now in the possession of Mr. William Hammerton Merchant in +Lothbury where they may be seen on Wednesdays and Fridays till either they are +sold or sent abroad. N.B. These MSS. are to be sold together and not +separately." They were purchased in the first instance by the Rev. Thomas +Hunt of Oxford for the Radcliffe Library, and they are now permanently housed +in the Bodleian Library. + The British Museum possesses a copy of this list which is drawn up in +English and French on opposite pages and comprises eighty-six works in all. +The list contains very few Arabic works of first-rate importance, but is rich +in Turkish and Persian Histories. What is most significant, however, is the +fact that it contains hardly any of the Arabic works and none of the +Commentaries which are referred to on every page of Sale's translation of the +Korān. + I have therefore been forced to the conclusion that with the exception +of Al-Baidhāwi, Sale's sources were all consulted at second hand; and an +examination of Marracci's great work makes the whole matter perfectly clear. +Sale says of Marracci's translation that it is "generally speaking very exact; +but adheres to the Arabic idiom too literally to be easily understood . . . by +those who are not versed in the Muhammadan learning. The notes he has added +are indeed of great use; but his refutations, which swell the work to a large +volume, are of little or none at all, being often unsatisfactory, and +sometimes impertinent. The work, however, with all its faults is very +valuable, and I should be guilty of ingratitude, did I not acknowledge myself +much obliged thereto; but still being in Latin it can be of no use to those +who understand not that tongue." + Such is Sale's own confession of his obligation to Marracci-but it does +not go nearly far enough. A comparison of the two versions shows that so much +had been achieved by Marracci that Sale's work might almost have been +performed with a knowledge of Latin alone, as far as regards the quotations +from Arabic authors. I do not wish to imply that Sale did not know Arabic, +but I do maintain that his work as it stands gives a misleading estimate of +his original researches, and that his tribute to Marracci falls far short of +his actual indebtedness. + It must be mentioned that Marracci not only reproduced the whole of the +Arabic text of the Korān but furthermore gives the original text and the +translation of all his quotations from Arabic writers. It is indeed a +profoundly learned work and has never received the recognition it deserves. +Marracci had at his disposal rich collections of MSS. belonging to the +Libraries of Italy. How he learnt his Arabic we do not know. Voltaire says +he was never in the East. He was confessor to Pope Innocent XI, and his work +which appeared in Padua in 1698 is dedicated to the Holy Roman Emperor Leopold +I. By way of Introduction to his Korān Marracci published a companion folio +volume called Prodromus which contains practically all that was known in his +day regarding Muhammad and the Religion of Islam. + It may in any case be claimed that the present work presents to the +Western student all the essentials of a preliminary study of Islam: for Sale's +translation and footnotes will give him as clear an idea as can be obtained, +without laborious years of study in Arabic, of what is regarded by so many +millions of men from Fez to the Far East as the revealed word of God and the +unshakable basis of their faith. + George Sale was born about 1697 and died in 1736. Every biography calls +attention to the statement made by Voltaire in his Dictionnaire Philosophique +to the effect that Sale spent over twenty years among the Arabs. I think this +must have been a lapsus calami on Voltaire's part, because it is unlikely that +he would have invented such a story. Sale must also have been well versed in +Hebrew, both biblical and post-biblical, as his numerous allusions to +Rabbinical writings testify. + Two years after the publication of his great work Sale died in Surrey +Street, Strand, his age being then under forty. In 1720 he had been admitted +a student of the Inner Temple-son of Samuel Sale, citizen and merchant of +London-and the same year the Patriarch of Antioch had sent Solomon Negri +(Suleiman Alsadi) to London from Damascus to urge the Society for Promoting +Christian Knowledge, then established in the Middle Temple, to issue an Arabic +New Testament for the Syrian Christians. It is surmised that Negri was Sale's +first instructor in Arabic, though Dadichi, the King's Interpreter, a learned +Greek of Aleppo, guided him, we are told, "through the labyrinth of oriental +dialects." + Whatever Sale may have known before-and he certainly had the gift of +languages-it is on the Society's records that on August 30, 1726, he offered +his services as one of the correctors of the Arabic New Testament and soon +became the chief worker on it, besides being the Society's solicitor and +holding other honorary offices. That translation of the New Testament into +Arabic was followed by the translation of the Korān into English. + In this edition the proper names have been left for the most part as in +the original, but the reader must understand that in Sale's day there was a +freedom in regard to oriental orthography that allowed of many variations. In +spite, however, of the want of a scientific system, Sale's transcription is on +the whole clear, and far less confusing than those adopted by contemporary +Anglo-Indian scholars, who utterly distorted Muhammadan names-including place +names in India-by rendering the short a by u and so forth. As a few examples +of names spelled in more than one way, the correct modern way being given +first, we have Al-Qor'įn, Coran, Korān, etc.; Muhammad, Mohammed, Mahomet, +etc.; Al-Baidhāwi, Al-Beidāwi; Muttalib, Motalleb, Motaleb, etc.; Jalāl ud- +Dīn, Jallālo'ddīn; Anas, Ans; Khalīfa, Caliph, Khalif, etc. + It is only within quite recent times that scholars have troubled to +render each letter of the Arabic alphabet by an equivalent and distinct letter +of the Roman alphabet-and although no particular system has been universally +adopted by European orientalists, every writer has some system by which any +reader with a knowledge of Arabic is able to turn back every name into the +original script. The chief advantage of any such system is that a distinction +is made between the two varieties of s, k, and t, and the presence of the +illusive Arabic letter 'ayn is always indicated. + E. DENISON ROSS. + + + +Sir Edward Denison Ross +C.I.E., Ph.D., ETC. + +[Written apparently sometime after 1877] + + +TO THE READER. + +_______ + +I IMAGINE it almost needless either to make an apology for publishing the +following translation, or to go about to prove it a work of use as well as +curiosity. They must have a mean opinion of the Christian religion, or be but +ill grounded therein, who can apprehend any danger from so manifest a forgery: +and if the religious and civil institutions of foreign nations are worth our +knowledge, those of Mohammed, the lawgiver of the Arabians, and founder of an +empire which in less than a century spread itself over a greater part of the +world than the Romans were ever masters of, must needs be so; whether we +consider their extensive obtaining, or our frequent intercourse with those who +are governed thereby. I shall not here inquire into the reasons why the law +of Mohammed has met with so unexampled a reception in the world (for they are +greatly deceived who imagine it to have been propagated by the sword alone), +or by what means it came to be embraced by nations which never felt the force +of the Mohammedan arms, and even by those which stripped the Arabians of their +conquests, and put an end to the sovereignty and very being of their Khalīfs: +yet it seems as if there was something more than what is vulgarly imagined in +a religion which has made so surprising a progress. But whatever use an +impartial version of the Korān may be of in other respects, it is absolutely +necessary to undeceive those who, from the ignorant or unfair translations +which have appeared, have entertained too favourable an opinion of the +original, and also to enable us effectually to expose the imposture; none of +those who have hitherto undertaken that province, not excepting Dr. Prideaux +himself, having succeeded to the satisfaction of the judicious, for want of +being complete masters of the controversy. The writers of the Romish +communion, in particular, are so far from having done any service in their +refutations of Mohammedism, that by endeavouring to defend their idolatry and +other superstitions, they have rather contributed to the increase of that +aversion which the Mohammedans in general have to the Christian religion, and +given them great advantages in the dispute. The Protestants alone are able to +attack the Korān with success; and for them, I trust, Providence has reserved +the glory of its overthrow. In the meantime, if I might presume to lay down +rules to be observed by those who attempt the conversion of the Mohammedans, +they should be the + + + +same which the learned and worthy Bishop Kidder* has prescribed for the +conversion of the Jews, and which may, mutatis mutandis, be equally applied to +the former, notwithstanding the despicable opinion that writer, for want of +being better acquainted with them, entertained of those people, judging them +scarce fit to be argued with. The first of these rules is, To avoid +compulsion; which, though it be not in our power to employ at present, I hope +will not be made use of when it is. The second is, To avoid teaching +doctrines against common sense; the Mohammedans not being such fools (whatever +we may think of them) as to be gained over in this case. The worshipping of +images and the doctrine of transubstantiation are great stumbling-blocks to +the Mohammedans, and the Church which teacheth them is very unfit to bring +those people over. The third is, To avoid weak arguments: for the Mohammedans +are not to be converted with these, or hard words. We must use them with +humanity, and dispute against them with arguments that are proper and cogent. +It is certain that many Christians, who have written against them, have been +very defective this way: many have used arguments that have no force, and +advanced propositions that are void of truth. This method is so far from +convincing, that it rather serves to harden them. The Mohammedans will be apt +to conclude we have little to say, when we urge them with arguments that are +trifling or untrue. We do but lose ground when we do this; and instead of +gaining them, we expose ourselves and our cause also. We must not give them +ill words neither; but must avoid all reproachful language, all that is +sarcastical and biting: this never did good from pulpit or press. The softest +words will make the deepest impression; and if we think it a fault in them to +give ill language, we cannot be excused when we imitate them. The fourth rule +is, Not to quit any article of the Christian faith to gain the Mohammedans. +It is a fond conceit of the Socinians, that we shall upon their principles be +most like to prevail upon the Mohammedans: it is not true in matter of fact. +We must not give up any article to gain them: but then the Church of Rome +ought to part with many practices and some doctrines. We are not to design to +gain the Mohammedans over to a system of dogma, but to the ancient and +primitive faith. I believe nobody will deny but that the rules here laid down +are just: the latter part of the third, which alone my design has given me +occasion to practise, I think so reasonable, that I have not, in speaking of +Mohammed or his Korān, allowed myself to use those opprobrious appellations, +and unmannerly expressions, which seem to be the strongest arguments of +several who have written against them. On the contrary, I have thought myself +to treat both with common decency, and even to approve such + + * In his Demonstr. of the Messias, Part III. chap. 2. + + + +particulars as seemed to me to deserve approbation: for how criminal soever +Mohammed may have been in imposing a false religion on mankind, the praises +due to his real virtues ought not to be denied him; nor can I do otherwise +than applaud the candour of the pious and learned Spanhemius, who, though he +owned him to have been a wicked impostor, yet acknowledged him to have been +richly furnished with natural endowments, beautiful in his person, of a subtle +wit, agreeable behaviour, showing liberality to the poor, courtesy to every +one, fortitude against his enemies, and above all a high reverence for the +name of GOD; severe against the perjured, adulterers, murderers, slanderers, +prodigals, covetous, false witnesses, &c., a great preacher of patience, +charity, mercy, beneficence, gratitude, honouring of parents and superiors, +and a frequent celebrator of the divine praises.* + Of the several translations of the Korān now extant, there is but one +which tolerably represents the sense of the original; and that being in Latin, +a new version became necessary, at least to an English reader. What +Bibliander published for a Latin translation of that book deserves not the +name of a translation; the unaccountable liberties therein taken and the +numberless faults, both of omission and commission, leaving scarce any +resemblance of the original. It was made near six hundred years ago, being +finished in 1143, by Robertus Retenensis, an English-man, with the assistance +of Hermannus Dalmata, at the request of Peter, Abbot of Clugny, who paid them +well for their pains. + From this Latin version was taken the Italian of Andrea Arrivabene, +notwithstanding the pretences in his dedication of its being done immediately +from the Arabic;? wherefore it is no wonder if the transcript be yet more +faulty and absurd than the copy.? + About the end of the fifteenth century, Johannes Andreas, a native of +Xativa in the kingdom of Valencia, who from a Mohammedan doctor became a +Christian priest, translated not only the Korān, but also its glosses, and the +seven books of the Sonna, out of Arabic into the Arragonian tongue, at the +command of Martin Garcia,§ Bishop of Barcelona and Inquisitor of Arragon. +Whether this translation were ever published or not I am wholly ignorant: but +it may be presumed to have been the better done for being the work of one bred +up in the + + * Id certum, naturalibus egregič dotibus instructum Muhammedera, forma +pręstanti, ingenio calido, moribus facetis, ac prę se ferentem liberalitatem +in egenos. comitatem in singulos, fortitudinem in hostes, ac prę cęteris +reverentiam divini nominis.-Severus fuit in perjuros, adulteros, homicidas, +obtrectatores, prodigos, avaros, falsos testes, &c. Magnus idem patientię, +charitatis, misericordię, beneficentię, gratitudinis, honoris in parentes ac +superiores pręco, ut et divinarum laudum. Hist. Eccles. Sec. VII. c. 7, lem. +5 and 7. + ? His words are: Questo libro, che gią havevo ą commune utilitą di +molti fatto dal proprio testo Arabo tradurre nella nostra volgar lingua +Italiana, &c. And afterwards; Questo č l'Alcorano di Macometto, il quale, +come ho gia detto, ho fatto dal suo idioma tradurre, &c. + ? Vide Jos. Scalig. Epist. 361 et 362; et Selden. de Success. ad Leges +Ebręor. p. 9. + § J. Andreas, in Pręf. ad Tractat. suum de Confusione Sectę Mahometanę. + + + +Mohammedan religion and learning; though his refutation of that religion, +which has had several editions, gives no great idea of his abilities. + Some years within the last century, Andrew du Ryer, who had been consul +of the French nation in Egypt, and was tolerably skilled in the Turkish and +Arabic languages, took the pains to translate the Korān into his own tongue: +but his performance, though it be beyond comparison preferable to that of +Retenensis, is far from being a just translation; there being mistakes in +every page, besides frequent transpositions, omissions, and additions,* faults +unpardonable in a work of this nature. And what renders it still more +incomplete is, the want of Notes to explain a vast number of passages, some of +which are difficult, and others impossible to be understood, without proper +explications, were they translated ever so exactly; which the author is so +sensible of that he often refers his reader to the Arabic commentators. + The English version is no other than a translation of Du Ryer's, and +that a very bad one; for Alexander Ross, who did it, being utterly +unacquainted with the Arabic, and no great master of the French, has added a +number of fresh mistakes of his own to those of Du Ryer; not to mention the +meanness of his language, which would make a better book ridiculous. + In 1698, a Latin translation of the Korān, made by Father Lewis +Marracci, who had been confessor to Pope Innocent XI., was published at Padua, +together with the original text, accompanied by explanatory notes and a +refutation. This translation of Marracci's, generally speaking, is very +exact; but adheres to the Arabic idiom too literally to be easily understood, +unless I am much deceived, by those who are not versed in the Mohammedan +learning. The notes he has added are indeed of great use; but his +refutations, which swell the work to a large volume, are of little or none at +all, being often unsatisfactory, and sometimes impertinent. The work, +however, with all its faults, is very valuable, and I should be guilty of +ingratitude, did I not acknowledge myself much obliged thereto; but still, +being in Latin, it can be of no use to those who understand not that tongue. + Having therefore undertaken a new translation, I have endeavoured to do +the original impartial justice; not having, to the best of my knowledge, +represented it, in any one instance, either better or worse than it really is. +I have thought myself obliged, indeed, in a piece which pretends to be the +Word of GOD, to keep somewhat scrupulously close to the text; by which means +the language may, in some places, seem to express the Arabic a little too +literally to be elegant English: but this, I hope, has not happened often; and +I flatter myself that the + +* Vide Windet. de Vitā Functorum statu, Sect. IX. + + + +style I have made use of will not only give a more genuine idea of the +original than if I had taken more liberty (which would have been much more for +my ease), but will soon become familiar: for we must not expect to read a +version of so extraordinary a book with the same ease and pleasure as a modern +composition. + In the Notes my view has been briefly to explain the text, and +especially the difficult and obscure passages, from the most approved +commentators, and that generally in their own words, for whose opinions or +expressions, where liable to censure, I am not answerable; my province being +only fairly to represent their expositions, and the little I have added of my +own, or from European writers, being easily discernible. Where I met with any +circumstance which I imagined might be curious or entertaining, I have not +failed to produce it. + The Preliminary Discourse will acquaint the reader with the most +material particulars proper to be known previously to the entering on the +Korān itself, and which could not so conveniently have been thrown into the +Notes. And I have taken care, both in the Preliminary Discourse and the +Notes, constantly to quote my authorities and the writers to whom I have been +beholden; but to none have I been more so than to the learned Dr. Pocock, +whose Specimen Historię Arabum is the most useful and accurate work that has +been hitherto published concerning the antiquities of that nation, and ought +to be read by every curious inquirer into them. + As I have had no opportunity of consulting public libraries, the +manuscripts of which I have made use throughout the whole work have been such +as I had in my own study, except only the Commentary of al Beidāwi and the +Gospel of St. Barnabas. The first belongs to the library of the Dutch church +in Austin Friars, and for the use of it I have been chiefly indebted to the +Reverend Dr. Bolten, one of the ministers of that church: the other was very +obligingly lent me by the Reverend Dr. Holme, Rector of Hedley in Hampshire; +and I take this opportunity of returning both those gentlemen my thanks for +their favours. The merit of al Beidāwi's commentary will appear from the +frequent quotations I have made thence; but of the Gospel of St. Barnabas +(which I had not seen when the little I have said of it in the Preliminary +Discourse,* and the extract I had borrowed from M. de la Monnoye and M. +Toland,? were printed off), I must beg leave to give some further account. + The book is a moderate quarto, in Spanish, written in a very legible +hand, but a little damaged towards the latter end. It contains two hundred +and twenty-two chapters of unequal length, and four hundred + + * Sect. IV. p. 58. ? In not. ad cap. 3, p. 38 + + + +and twenty pages; and is said, in the front, to be translated from the +Italian, by an Arragonian Moslem, named Mostafa de Aranda. There is a preface +prefixed to it, wherein the discoverer of the original MS., who was a +Christian monk, called Fra Marino, tells us that having accidentally met with +a writing of Irenęus (among others), wherein he speaks against St. Paul, +alleging, for his authority, the Gospel of St. Barnabas, he became exceeding +desirous to find this gospel; and that GOD, of His mercy, having made him very +intimate with Pope Sixtus V., one day, as they were together in that Pope's +library, his Holiness fell asleep, and he, to employ himself, reaching down a +book to read, the first he laid his hand on proved to be the very gospel he +wanted: overjoyed at the discovery, he scrupled not to hide his prize in his +sleeve, and on the Pope's awaking, took leave of him, carrying with him that +celestial treasure, by reading of which he became a convert to Mohammedism. + This Gospel of Barnabas contains a complete history of Jesus Christ from +His birth to His ascension; and most of the circumstances in the four real +Gospels are to be found therein, but many of them turned, and some artfully +enough, to favour the Mohammedan system. From the design of the whole, and +the frequent interpolations of stories and passages wherein Mohammed is spoken +of and foretold by name, as the messenger of God, and the great prophet who +was to perfect the dispensation of Jesus, it appears to be a most barefaced +forgery. One particular I observe therein induces me to believe it to have +been dressed up by a renegade Christian, slightly instructed in his new +religion, and not educated a Mohammedan (unless the fault be imputed to the +Spanish, or perhaps the Italian translator, and not to the original compiler); +I mean the giving to Mohammed the title of Messiah, and that not once or twice +only, but in several places; whereas the title of the Messiah, or, as the +Arabs write it, al Masīh, i.e., Christ, is appropriated to Jesus in the Korān, +and is constantly applied by the Mohammedans to Him, and never to their own +prophet. The passages produced from the Italian MS. by M. de la Monnoye are +to be seen in this Spanish version almost word for word. + But to return to the following work. Though I have freely censured the +former translations of the Korān, I would not therefore be suspected of a +design to make my own pass as free from faults: I am very sensible it is not; +and I make no doubt that the few who are able to discern them, and know the +difficulty of the undertaking, will give me fair quarter. I likewise flatter +myself that they, and all considerate persons, will excuse the delay which has +happened in the publication of this work, when they are informed that it was +carried on at leisure times only, and amidst the necessary avocations of a +troublesome profession. + + + + + +CONTENTS. + +_________ + + +A TABLE + +OF THE + +SECTIONS OF THE PRELIMINARY DISCOURSE + +_________ + + +SECTION Page +I.-Of the Arabs before Mohammed; or, as they express it, in the Time of + Ignorance; their History, Religion, Learning, and Customs 1 +II.-Of the State of Christianity, particularly of the Eastern Churches, and of + Judaism, at time of Mohammed's appearance; and of the methods taken + by him for the establishing his Religion, and the circumstances which + concurred thereto 25 +III.-Of the Korān itself, the Peculiarities of that Book; the manner of its +being + written and published, and the General Design of it 44 +IV.-Of the Doctrines and positive Precepts of the Korān which relate to Faith +and + Religious Duties 54 +V.-Of certain Negative Precepts in the Korān 95 +VI.-Of the Institutions of the Korān in Civil Affairs 103 +VII.-Of the Months commanded by the Korān to be kept Sacred; and of the +setting + apart of Friday for the especial service of God 114 +VIII.-Of the principal Sects among the Mohammedans; and of those who have pre- + tended to Prophecy among the Arabs, in or since the time of Mohammed + 117 + + + + + + + + +A TABLE OF THE CHAPTERS + +OF + +THE KORAN. + + +______________ + + +CHAPTER Page +1. Entitled, The Preface, or Introduction; containing 7 verses 1 +2. Entitled, The Cow; containing 286 verses 2 +3. Entitled, The Family of Imrān; containing 200 verses 32 +4. Entitled, Women; containing 175 verses 53 +5. Entitled, The Table; containing 120 verses 73 +6. Entitled, Cattle; containing 165 verses 89 +7. Entitled, Al Araf; containing 206 verses 105 +8. Entitled, The Spoils; containing 76 verses 125 +9. Entitled, The Declaration of Immunity; containing 139 verses 134 +10. Entitled, Jonas; containing 109 verses 150 +11. Entitled, Hud; containing 123 verses 158 +12. Entitled, Joseph; containing 111 verses 169 +13. Entitled, Thunder; containing 43 verses 181 +14. Entitled, Abraham; containing 52 verses 186 +15. Entitled, Al Hejr; containing 99 verses 191 +16. Entitled, The Bee; containing 128 verses 195 +17. Entitled, The Night Journey; contianing 110 verses 206 +18. Entitled, The Cave; containing 111 verses 216 +19. Entitled, Mary; containing 80 verses 227 +20. Entitled, T. H.; containing 134 verses 233 +21. Entitled, The Prophets; containing 112 verses 242 +22. Entitled, The Pilgrimage; containing 78 verses 250 +23. Entitled, The True Believers; containing 118 verses 257 +24. Entitled, Light; containing 74 verses 262 +25. Entitled, Al Forkan; containing 77 verses 271 +26. Entitled, The Poets; containing 227 verses 276 +27. Entitled, The Ant; containing 93 verses 283 +28. Entitled, The Story; containing 87 verses 289 +29. Entitled, The Spider; containing 69 verses 297 +30. Entitled, The Greeks; containing 60 verses 302 +31. Entitled, Lokmān; containing 34 verses 306 +32. Entitled, Adoration; containing 29 verses 309 +33. Entitled, The Confederates; containing 73 verses 312 +34. Entitled, Saba; containing 54 verses 321 +35. Entitled, The Creator; containing 45 verses 326 +36. Entitled, Y. S; containing 83 verses 330 + + + + +CHAPTER Page +37. Entitled, Those who rank themselves in Order; containing 182 verses 334 +38. Entitled, S.; containing 86 verses 339 +39. Entitled, The Troops; containing 75 verses 344 +40. Entitled, The True Believer; containing 85 verses 350 +41. Entitled, Are distinctly explained; containing 54 verses 355 +42. Entitled, Consultation; containing 53 verses 359 +43. Entitled, The Ornaments of Gold; containing 89 verses 362 +44. Entitled, Smoke; containing 57 verses 367 +45. Entitled, The Kneeling; containing 36 verses 369 +46. Entitled, Al Ahkaf; containing 35 verses 371 +47. Entitled, Mohammed; containing 38 verses 374 +48. Entitled, The Victory; containing 29 verses 377 +49. Entitled, The Inner Apartments; containing 18 verse 381 +50. Entitled, K.; containing 45 verses 383 +51. Entitled, The Dispersing; containing 60 verses 385 +52. Entitled, The Mountain; containing 48 verses 387 +53. Entitled, The Star; containing 61 verses 389 +54. Entitled, The Moon; containing 55 verses 391 +55. Entitled, The Merciful; containing 78 verses 394 +56. Entitled, The Inevitable; containing 99 verses 396 +57. Entitled, Iron; containing 29 verses 399 +58. Entitled, She who disputed; containing 22 verses 402 +59. Entitled, The Emigration; containing 24 verses 404 +60. Entitled, She who is tried; containing 13 verses 407 +61. Entitled, Battle Array; containing 14 verses 409 +62. Entitled, The Assembly; containing 11 verses 410 +63. Entitled, The Hypocrites; containing 11 verses 412 +64. Entitled, Mutual Deceit; contianing 18 verses 413 +65. Entitled, Divorce; containing 12 verses 414 +66. Entitled, Prohibition; containing 12 verses 415 +67. Entitled, The Kingdom; containing 30 verses 418 +68. Entitled, The Pen; containing 52 verses 419 +69. Entitled, The Infallible; containing 52 verses 421 +70. Entitled, The Steps; containing 44 verses 423 +71. Entitled, Noah; containing 28 verses 424 +72. Entitled, The Genii; containing 28 verses 426 +73. Entitled, The Wrapped up; containing 19 verses 427 +74. Entitled, The Covered; containing 55 verses 429 +75. Entitled, The Resurrection; containing 40 verses 431 +76. Entitled, Man; containing 31 verses 432 +77. Entitled, Those which are sent; containing 50 verses 434 +78. Entitled, The News; containing 40 verses 435 +79. Entitled, Those who tear forth; containing 46 verses 436 +80. Entitled, He Frowned; containing 42 verses 437 +81. Entitled, The Folding up; containing 29 verses 438 +82. Entitled, The Cleaving in Sunder; containing 19 verses 439 +83. Entitled, Those who give Short Measure or Weight; containing 36 verses + 440 +84. Entitled, The Rending in Sunder; containing 23 verses 441 +85. Entitled, The Celestial Signs; containing 22 verses 442 +86. Entitled, The Star which appeareth by Night; containing 17 verses 443 +87. Entitled, The Most High; containing 19 verses 443 +88. Entitled, The Overwhelming; containing 26 verses 444 + + + +CHAPTER Page +89. Entitled, The Daybreak; containing 30 verses 445 +90. Entitled, The Territory; containing 20 verses 447 +91. Entitled, The Sun; containing 15 verses 447 +92. Entitled, The Night; containing 21 verses 448 +93. Entitled, The Brightness; containing 11 verses 448 +94. Entitled, Have we not Opened; containing 8 verses 449 +95. Entitled, The Fig; containing 8 verses 449 +96. Entitled, Congealed Blood; containing 19 verses 450 +97. Entitled, Al Kadr; containing 5 verses 451 +98. Entitled, The Evidence; containing 8 verses 451 +99. Entitled, The Earthquake, containing 8 verses 452 +100. Entitled, The War Horses which run swiftly; containing 11 verses 453 +101. Entitled, The Striking; containing 10 verses 453 +102. Entitled, The Emulous Desire of Multiplying; containing 8 verses 454 +103. Entitled, The Afternoon; containing 3 verses 454 +104. Entitled, The Slanderer; containing 9 verses 454 +105. Entitled, The Elephant; containing 5 verses 455 +106. Entitled, Koreish; containing 4 verses 456 +107. Entitled, Necessaries; containing 7 verses 457 +108. Entitled, Al Cawthar; containing 3 verses 457 +109. Entitled, The Unbelievers; containing 6 verses 458 +110. Entitled, Assistance; containing 3 verses 458 +111. Entitled, Abu Laheb; containing 5 verses 459 +112. Entitled, The Declaration of God's Unity; containing 4 verses 459 +113. Entitled, The Daybreak; containing 5 verses 460 +114. Entitled, Men; containing 6 verses 460 + + + +THE + +PRELIMINARY DISCOURSE + + + +SECTION I. + + +OF THE ARABS BEFORE MOHAMMED; OR, AS THEY EXPRESS IT, IN THE TIME + OF IGNORANCE; THEIR HISTORY, RELIGION, LEARNING, AND CUSTOMS + + +THE Arabs, and the country they inhabit, which themselves call Jezīrat al +Arab, or the Peninsula of the Arabians, but we Arabia, were so named from +Araba, a small territory in the province of Tehāma;1 to which Yarab the son of +Kahtān, the father of the ancient Arabs, gave his name, and where, some ages +after, dwelt Ismael the son of Abraham by Hagar. The Christian writers for +several centuries speak of them under the appellation of Saracens; the most +certain derivation of which word is from shark, the east, where the +descendants of Joctan, the Kahtān of the Arabs, are placed by Moses,2 and in +which quarter they dwelt in respect to the Jews.3 + The name of Arabia (used in a more extensive sense) sometimes comprehends +all that large tract of land bounded by the river Euphrates, the Persian Gulf, +the Sindian, Indian, and Red Seas, and part of the Mediterranean: above two- +thirds of which country, that is, Arabia properly so called, the Arabs have +possessed almost from the Flood; and have made themselves masters of the rest, +either by settlements or continual incursions; for which reason the Turks and +Persians at this day call the whole Arabistān, or the country of the Arabs. + But the limits of Arabia, in its more usual and proper sense, are much +narrower, as reaching no farther northward than the Isthmus, which runs from +Aila to the head of the Persian Gulf, and the borders of the territory of +Cūfa; which tract of land the Greeks nearly comprehended under the name of +Arabia the Happy. The eastern geographers make Arabia Petręa to belong partly +to Egypt, and partly to Shām or Syria, and the desert Arabia they call the +deserts of Syria.4 + Proper Arabia is by the oriental writers generally divided into five +provinces,5 viz., Yaman, Hejāz, Tehāma, Najd, and Yamāma; to which + + 1 Pocock, Specim. Hist. Arab. 33. 2 Gen. x. 30. 3 See Pocock, +Specim. 33, 34. 4 Golius ad Alfragan. 78, 79. +5 Strabo says Arabia Felix was in his time divided into five kingdoms, l. 16, +p. 1129. + + + + +some add Bahrein, as a sixth, but this province the more exact make part of +Irįk;6 others reduce them all to two, Yaman and Hejāz, the last including the +three other provinces of Tehāma, Najd, and Yamāma. + The province of Yaman, so called either from its situation to the right +hand, or south of the temple of Mecca, or else from the happiness and verdure +of its soil, extends itself along the Indian Ocean from Aden to Cape Rasalgat; +part of the Red Sea bounds it on the west and south sides, and the province of +Hejāz on the north.1 It is subdivided into several lesser provinces, as +Hadramaut, Shihr, Omān, Najrān, &c., of which Shihr alone produces the +frankincense.2 The metropolis of Yaman is Sanaa, a very ancient city, in +former times called Ozal, and much celebrated for its delightful situation; +but the prince at present resides about five leagues northward from thence, at +a place no less pleasant, called Hisn almawāheb, or the Castle of delights.3 + This country has been famous from all antiquity for the happiness of its +climate, its fertility and riches,4 which induced Alexander the Great, after +his return from his Indian expedition, to form a design of conquering it, and +fixing there his royal seat; but his death, which happened soon after, +prevented the execution of this project.5 Yet, in reality, great part of the +riches which the ancients imagined were the produce of Arabia, came really +from the Indies and the coasts of Africa; for the Egyptians, who had engrossed +that trade, which was then carried on by way of the Red Sea, to themselves, +industriously concealed the truth of the matter, and kept their ports shut to +prevent foreigners penetrating into those countries, or receiving any +information thence; and this precaution of theirs on the one side, and the +deserts, unpassable to strangers, on the other, were the reason why Arabia was +so little known to the Greeks and Romans. The delightfulness and plenty of +Yaman are owing to its mountains; for all that part which lies along the Red +Sea is a dry, barren desert, in some places ten or twelve leagues over, but in +return bounded by those mountains, which being well watered, enjoy an almost +continual spring, and, besides coffee, the peculiar produce of this country, +yield great plenty and variety of fruits, and in particular excellent corn, +grapes, and spices. There are no rivers of note in this country, for the +streams which at certain times of the year descend from the mountains, seldom +reach the sea, being for the most part drunk up and lost in the burning sands +of that coast.1 + The soil of the other provinces is much more barren than that of Yaman; the +greater part of their territories being covered with dry sands, or rising into +rocks, interspersed here and there with some fruitful spots, which receive +their greatest advantages from their water and palm trees. + The province of Hejāz, so named because it divides Najd from Tehāma, is +bounded on the south by Yaman and Tehāma, on the west by the Red Sea, on the +north by the deserts of Syria, and on the east by the province of Najd.2 This +province is famous for its two chief cities, Mecca and Medina, one of which is +celebrated for its temple, and having given birth to Mohammed; and the other +for being the + + 6 Gol. ad Alfragan. 79. 1 La Roque, Voyage de l'Arab, heur. 121. 2 +Gol. ad Alfragan. 79, 87. 3 Voyage de l'Arab, heur. 232. 4 +Vide Dionys. Perieges. v. 927, &c. 5 Strabo, l. 16, p. 1132. Arrian, 161. + 1 Voy. de l'Arab. heur. 121, 123, 153. 2 Vide Gol. ad Alfrag. 98. +Abulfeda Descr. Arab. p. 5. + + + +place of his residence for the last ten years of his life, and of his +interment. + Mecca, sometimes also called Becca, which words are synonymous, and signify +a place of great concourse, is certainly one of the most ancient cities of the +world: it is by some3 thought to be the Mesa of the scripture,4 a name not +unknown to the Arabians, and supposed to be taken form one of Ismael's sons.5 +It is seated in a stony and barren valley, surrounded on all sides with +mountains.6 The length of Mecca from south to north is about two miles, and +its breadth from the foot of the mountain Ajyad, to the top of another called +Koaikaān, about a mile.7 In the midst of this space stands the city, built of +stone cut from the neighbouring mountains.8 There being no springs at Mecca,9 +at least none but what are bitter and unfit to drink,10 except only the well +Zemzem, the water of which, though far the best, yet cannot be drank of any +continuance, being brackish, and causing eruptions in those who drink +plentifully of it,11 the inhabitants are obliged to use rain-water which they +catch in cisterns.1 But this not being sufficient, several attempts were made +to bring water thither from other places by aqueducts; and particularly about +Mohammed's time, Zobair, one of the principal men of the tribe of Koreish, +endeavoured at a great expense to supply the city with water from Mount +Arafat, but without success; yet this was effected not many years ago, being +begun at the charge of a wife of Solimān the Turkish emperor.2 But long +before this, another aqueduct had been made from a spring at a considerable +distance, which was, after several years' labour, finished by the Khalīf al +Moktader.3 + The soil about Mecca is so very barren as to produce no fruits but what are +common in the deserts, though the prince or Sharīf has a garden well planted +at his castle of Marbaa, about three miles westward from the city, where he +usually resides. Having therefore no corn or grain of their own growth, they +are obliged to fetch it from other places;4 and Hashem, Mohammed's great- +grandfather, then prince of his tribe, the more effectually to supply them +with provisions, appointed two caravans to set out yearly for that purpose, +the one in summer, and the other in winter: 5 these caravans of purveyors are +mentioned in the Korān. The provisions brought by them were distributed also +twice a year, viz., in the month of Rajeb, and at the arrival of the pilgrims. +They are supplied with dates in great plenty from the adjacent country, and +with grapes from Tayef, about sixty miles distant, very few growing at Mecca. +The inhabitants of this city are generally very rich, being considerable +gainers by the prodigious concourse of people of almost all nations at the +yearly pilgrimage, at which time there is a great fair or mart for all kinds +of merchandise. They have also great numbers of cattle, and particularly of +camels: however, the poorer sort cannot but live very indifferently in a place +where almost every necessary of life must be purchased with money. +Notwithstanding this great sterility + + 3 R. Saadias in version. Arab. Pentat. Sefer Juchasin. 135. b. 4 +Gen. x. 30. 5 Gol. ad Alfrag. 82 See Gen. xxv. 15. +6 Gol. ib. 98. See Pitts' Account of the religion and manners of the +Mohammedans, p. 96. 7 Sharif al Edrisi apud Poc. Specim. 122. + 8 Ibid. 9 Gol. ad Alfragan. 99. 10 Sharif al Edrisi ubi +supra, 124. 11 Ibid. and Pitts ubi supra, p. 107. 1 Gol. ad Alfrag. +99. 2 Ibid. 3 Sharif al Edrisi ubi supra. 4 Idem ib. +5 Poc. Spec. 51 + + + +near Mecca, yet you are no sooner out of its territory than you meet on all +sides with plenty of good springs and streams of running water, with a great +many gardens and cultivated lands.6 + The temple of Mecca, and the reputed holiness of this territory, will be +treated of in a more proper place. + Medina, which till Mohammed's retreat thither was called Yathreb, is a +walled city about half as big as Mecca,7 built in a plain, salt in many +places, yet tolerably fruitful, particularly in dates, but more especially +near the mountains, two of which, Ohod on the north, and Air on the south, are +about two leagues distant. Here lies Mohammed interred1 in a magnificent +building, covered with a cupola, and adjoining to the east side of the great +temple, which is built in the midst of the city.2 + The province of Tehāma was so named from the vehement heat of its sandy +soil, and is also called Gaur from its low situation; it is bounded on the +west by the Red Sea, and on the other sides by Hejāz and Yaman, extending +almost from Mecca to Aden.3 + The province of Najd, which word signifies a rising country, lies between +those of Yamāma, Yaman, and Hejāz, and is bounded on the east by Irak.4 + The province of Yamāma, also called Arūd from its oblique situation, in +respect of Yaman, is surrounded by the provinces of Najd, Tehāma, Bahrein, +Omān, Shihr, Hadramaut, and Saba. The chief city is Yamāma, which gives name +to the province: it was anciently called Jaw, and is particularly famous for +being the residence of Mohammed's competitor, the false prophet Moseilama.5 + The Arabians, the inhabitants of this spacious country, which they have +possessed from the most remote antiquity, are distinguished by their own +writers into two classes, viz., the old lost Arabians, and the present. + The former were very numerous, and divided into several tribes, which are +now all destroyed, or else lost and swallowed up among the other tribes, nor +are any certain memoirs or records extant concerning them;6 though the memory +of some very remarkable events and the catastrophe of some tribes have been +preserved by tradition, and since confirmed by the authority of the Korān. + The most famous tribes amongst these ancient Arabians were Ad, Thamūd, +Tasm, Jadīs, the former Jorham, and Amalek. + + 6 Sharif al Edrisi ubi supra, 125. 7 Id. Vulgņ Geogr. Nubiensis, 5. + 1 Though the notion of Mohammed's being buried at Mecca has been so long +exploded, yet several modern writers, whether through ignorance or negligence +I will not determine, have fallen into it. It shall here take notice only of +two; one is Dr. Smith, who having lived some time in Turkey, seems to be +inexcusable: that gentleman in his Epistles de Moribus ac Institutis Turcarum, +no less than thrice mentions the Mohammedans visiting the tomb of their +prophet at Mecca, and once his being born at Medina-the reverse of which is +true (see Ep. I, p. 22, Ep. 2, p. 63 and 64). The other is the publisher of +the last edition of Sir J. Mandevile's Travels, who on his author's saying +very truly (p. 50) that the said tomb was at Methone, i.e., Medina, undertakes +to correct the name of the town, which is something corrupted, by putting at +the bottom of the page, Mecca. The Abbot de Vertot, in his History of the +Order of Malta (vol. i. p. 410, ed. 8vo.), seems also to have confounded these +two cities together, though he had before mentioned Mohammed's sepulchre at +Medina. However, he is certainly mistaken, when he says that one point of the +religion, both of the Christians and Mohammedans, was to visit, at least once +in their lives, the tomb of the author of their respective faith. Whatever +may be the opinion of some Christians, I am well assured the Mohammedans think +themselves under no manner of obligation in that respect. +2 Gol. ad Alfragan. 97, Abulfeda Descr. Arab. p. 40. 3 Gol. ubi sup. 95. + 4 Ibid. 94. 5 Ibid. 95. +6 Abulfarag, p. 159. + + + + The tribe of Ad were descended from Ad, the son of Aws,1 the son of Aram,2 +the son of Sem, the son of Noah, who, after the confusion of tongues, settled +in al Ahkāf, or the winding sands in the province of Hadramaut, where his +posterity greatly multiplied. Their first king was Shedād the son of Ad, of +whom the eastern writers deliver many fabulous things, particularly that he +finished the magnificent city his father had begun, wherein he built a fine +palace, adorned with delicious gardens, to embellish which he spared neither +cost nor labour, proposing thereby to create in his subjects a superstitious +veneration of himself as a god.3 This garden or paradise was called the +garden of Irem, and is mentioned in the Korān,4 and often alluded to by the +oriental writers. The city, they tell us, is still standing in the deserts of +Aden, being preserved by providence as a monument of divine justice, though it +be invisible, unless very rarely, when GOD permits it to be seen, a favour one +Colabah pretended to have received in the reign of the Khalīf Moāwiyah, who +sending for him to know the truth of the matter, Colabah related his whole +adventure; that as he was seeking a camel he had lost, he found himself on a +sudden at the gates of this city, and entering it saw not one inhabitant, at +which, being terrified, he stayed no longer than to take with him some fine +stones which he showed the Khalīf.5 + The descendants of Ad in process of time falling from the worship of the +true God into idolatry, GOD sent the prophet Hūd (who is generally agreed to +be Heber6) to preach to and reclaim them. But they refusing to acknowledge +his mission, or to obey him, GOD sent a hot and suffocating wind, which blew +seven nights and eight days together, and entering at their nostrils passed +through their bodies.7 and destroyed them all, a very few only excepted, who +had believed in Hūd and retired with him to another place.8 That prophet +afterwards returned into Hadramaut, and was buried near Hasec, where there is +a small town now standing called Kabr Hūd, or the sepulchre of Hūd. Before +the Adites were thus severely punished, GOD, to humble them, and incline them +to hearken to the preaching of his prophet, afflicted them with a drought for +four years, so that all their cattle perished, and themselves were very near +it; upon which they sent Lokmān (different from one of the same name who lived +in David's time) with sixty others to Mecca to beg rain, which they not +obtaining, Lokmān with some of his company stayed at Mecca, and thereby +escaped destruction, giving rise to a tribe called the latter Ad, who were +afterward changed into monkeys.1 + Some commentators on the Korān2 tell us these old Adites were of prodigious +stature, the largest being 100 cubits high, and the least 60; which +extraordinary size they pretend to prove by the testimony of the Korān.3 + The tribe of Thamūd were the posterity of Thamūd the son of Gather4 the son +of Aram, who falling into idolatry, the prophet Sāleh was sent to bring them +back to the worship of the true GOD. This prophet lived between the time of +Hūd and of Abraham, and therefore cannot be the + + 1 Or Uz. Gen. x. 22, 23. 2 Vide Kor. c. 89. Some make Ad the son +of Amalek, the son of Ham; but the other is the received opinion. See +D'Herbel. 51. 3 Vide Eund. 498. 4 Cap. 89. 5 D'Herbel. 51. + 6 The Jews acknowledge Heber to have been a great prophet. Seder Olam. +p. 2. 7 Al Beidāwi. 8 Poc. Spec. 35, &c. 1 Ibid, 36. + 2 Jallālo'ddin et Zamakhshari. 3 Kor. c. 7. 4 Or Gether, vide +Gen. x. 23. + + + +same with the patriarch Sāleh, as Mr. d'Herbelot imagines.5 The learned +Bochart with more probability takes him to be Phaleg.6 A small number of the +people of Thamūd hearkened to the remonstrances of Sāleh, but the rest +requiring, as a proof of his mission, that he should cause a she-camel big +with young to come out of a rock in their presence, he accordingly obtained it +of GOD, and the camel was immediately delivered of a young one ready weaned; +but they, instead of believing, cut the hamstrings of the camel and killed +her; at which act of impiety GOD, being highly displeased, three days after +struck them dead in their houses by an earthquake and a terrible noise from +heaven, which, some7 say, was the voice of Gabriel the archangel crying aloud, +"Die, all of you." Sāleh, with those who were reformed by him, were saved +from this destruction; the prophet going into Palestine, and from thence to +Mecca,8 where he ended his days. + This tribe first dwelt in Yaman, but being expelled thence by Hamyar the +son of Sāba,9 they settled in the territory of Hejr in the province of Hejāz, +where their habitations cut out of the rocks, mentioned in the Korān,10 are +still to be seen, and also the crack of the rock whence the camel issued, +which, as an eye-witness11 hath declared, is 60 cubits wide. These houses of +the Thamūdites being of the ordinary proportion, are used as an argument to +convince those of a mistake who who this people to have been of a gigantic +stature.12 + The tragical destructions of these two potent tribes are often insisted on +in the Korān, as instances of GOD'S judgment on obstinate unbelievers. + The tribe of Tasm were the posterity of Lūd the son of Sem, and Jadīs of +the descendants of Jether.1 These two tribes dwelt promiscuously together +under the government of Tasm, till a certain tyrant made a law that no maid of +the tribe of Jadīs should marry unless first defloured by him;2 which the +Jadisians not enduring, formed a conspiracy, and inviting the king and chiefs +of Tasm to an entertainment, privately hid their swords in the sand, and in +the midst of their mirth fell on them and slew them all, and extirpated the +greatest part of that tribe; however, the few who escaped obtaining aid of the +king of Yaman, then (as is said) Dhu Habshān Ebn Akrān,3 assaulted the Jadīs +and utterly destroyed them, there being scarce any mention made from that time +of either of these tribes.4 + The former tribe of Jorham (whose ancestor some pretend was one of the +eighty persons saved in the ark of Noah, according to a Mohammedan tradition5) +was contemporary with Ad, and utterly perished.6 The tribe of Amalek were +descended from Amalek the son of Eliphaz the son of Esau 7, though some of the +oriental authors say Amalek was the son of Ham the son of Noah,8 and others +the son of Azd the son of Sem.9 The posterity of this person rendered +themselves very powerful,10 and before the time of Joseph conquered the lower +Egypt under + + 5 D'Herbel. Bibl. Orient. 740. 6 Bochart Geogr. Sac. 7 See D'Herbel. +366. 8 Ebn Shohnah +9 Poc. Spec. 57. 10 Kor. c. 15. 11 Abu Musa al Ashari. 12. Vide +Poc. Spec. 37. 1 Abulfeda. +2 A like custom is said to have been i n some manors in England, and also in +Scotland, where it was called "culliage," having been established by K. Ewen, +and abolished by Malcolm III. See Bayle's Dict. Art. Sixte IV., Rem. H. + 3 Poc. Spec. 60. 4 Ibid. 37, &c. 5 Ibid. p. 38. 6 Ebn Shohnah. + 7 Gen. xxxvi. 12. 8 Vide D'Herbelot, p. 110. +9 Ebn Shohnah 10 Vide Numb. xxiv. 20. + + + +their king Walīd, the first who took the name of Pharaoh, as the eastern +writers tell us;11 seeming by these Amalekites to mean the same people which +the Egyptian histories call Phoenician shepherds.12 But after they had +possessed the throne of Egypt for some descents, they were expelled by the +natives, and at length totally destroyed by the Israelites.13 + The present Arabians, according to their own historians, are sprung from +two stocks, Kahtān, the same with Joctan the son of Eber,14 and Adnān +descended in a direct line from Ismael the son of Abraham and Hagar; the +posterity of the former they call al Arab al Ariba,15 i.e., the genuine or +pure Arabs, and those of the latter al Arab al mostįreba, i.e., naturalized or +institious Arabs, though some reckon the ancient lost tribes to have been the +only pure Arabians, and therefore call the posterity of Kahtān also Mótareba, +which word likewise signifies insititious Arabs, though in a nearer degree +than Mostįreba; the descendants of Ismael being the more distant graff. + The posterity of Ismael have no claim to be admitted as pure Arabs, their +ancestor being by origin and language an Hebrew; but having made an alliance +with the Jorhamites, by marrying a daughter of Modad, and accustomed himself +to their manner of living and language, his descendants became blended with +them into one nation. The uncertainty of the descents between Ismael and +Adnān is the reason why they seldom trace their genealogies higher than the +latter, whom they acknowledge as father of their tribes, the descents from him +downwards being pretty certain and uncontroverted.1 + The genealogy of these tribes being of great use to illustrate the Arabian +history, I have taken the pains to form a genealogical table from their most +approved authors, to which I refer the curious. + Besides these tribes of Arabs mentioned by their own authors, who were all +descended from the race of Sem, others of them were the posterity of Ham by +his son Cush, which name is in scripture constantly given to the Arabs and +their country, though our version renders it Ethiopia; but strictly speaking, +the Cushites did not inhabit Arabia properly so called, but the banks of the +Euphrates and the Persian Gulf, whither they came form Chuzestān or Susiana, +the original settlement of their father.2 They might probably mix themselves +in process of time with the Arabs of the other race, but the eastern writers +take little or no notice of them. + The Arabians were for some centuries under the government of the +descendants of Kāhtan; Yįrab, one of his sons, founding the kingdom of Yaman, +and Jorham, another of them, that of Hejāz. + The province of Yaman, or the better part of it, particularly the provinces +of Saba and Hadramaut, was governed by princes of the tribe of Hamyar, though +at length the kingdom was translated to the descendants of Cahlān, his +brother, who yet retained the title of king of Hamyar, and had all of them the +general title of Tobba, which signifies successor, and was affected to this +race of princes, as that of + + 11 Mirāt Caļnāt. 12 Vide Joseph. cont. Apion. l. i. 13 Vide +Exod. xvii. 18, &c.; I Sam. xv. 2, &c.; ibid. xxvii. 8, 9; I Chron. iv. 43. + 14 R. Saad. in vers. Arab. Pentat. Gen. x. 25. Some writers make +Kahtān a descendant of Ismael, but against the current of oriental historians. +See Poc. Spec. 39. 15 An expression something like that of St. +Paul, who calls himself "an Hebrew of the Hebrews," Philip. iii. 5. + 1 Poc. Spec. p. 40. 2 Vide Hyde Hist. Rel. veter. Persar. p. 37, +&c. + + + + + +Cęsar was to the Roman emperors, and Khalīf to the successors of Mohammed. +There were several lesser princes who reigned in other parts of Yaman, and +were mostly, if not altogether, subject to the king of Hamyar, whom they +called the great king, but of these history has recorded nothing remarkable or +that may be depended upon.1 + The first great calamity that befell the tribes settled in Yaman was the +inundation of Aram, which happened soon after the time of Alexander the Great, +and is famous in the Arabian history. No less than eight tribes were forced +to abandon their dwellings upon this occasion, some of which gave rise to the +two kingdoms of Ghassān and Hira. And this was probably the time of the +migration of those tribes or colonies which were led into Mesopotamia by three +chiefs,Becr, Modar, and Rabīa, from whom the three provinces of that country +are still named Diyar Becr, Diyar Modar, and Diyar Rabīa.2 Abdshems, surnamed +Saba, having built the city from him called Saba, and afterwards Mareb, made a +vast mound, or dam,3 to serve as a basin or reservoir to receive the water +which came down from the mountains, not only for the use of the inhabitants, +and watering their lands, but also to keep the country they had subjected in +greater awe by being masters of the water. This building stood like a +mountain above their city, and was by them esteemed so strong that they were +in no apprehension of its ever failing. The water rose to the height of +almost twenty fathoms, and was kept in on every side by a work so solid, that +many of the inhabitants had their houses built upon it. Every family had a +certain portion of this water, distributed by aqueducts. But at length, GOD, +being highly displeased at their great pride and insolence, and resolving to +humble and disperse them, sent a mighty flood, which broke down the mound by +night while the inhabitants were asleep, and carried away the whole city, with +the neighbouring towns and people.4 + The tribes which remained in Yaman after this terrible devastation still +continued under the obedience of the former princes, till about seventy years +before Mohammed, when the king of Ethiopia sent over forces to assist the +Christians of Yaman against the cruel persecution of their king, Dhu Nowās, a +bigoted Jew, whom they drove to that extremity that he forced his horse into +the sea, and so lost his life and crown,5 after which the country was governed +by four Ethiopian princes successively, till Selif, the son of Dhu Yazan, of +the tribe of Hamyar, obtaining succours from Khosrū Anushirwān, king of +Persia, which had been denied him by the emperor Heraclius, recovered the +throne and drove out the Ethiopians, but was himself slain by some of them who +were left behind. The Persians appointed the succeeding princes till Yaman +fell into the hands of Mohammed, to whom Bazan, or rather Badhān, the last of +them, submitted, and embraced this new religion.1 + This kingdom of the Hammyarites is said to have lasted 2,020 years,2 or as +others say above 3,000;3 the length of the reign of each prince being very +uncertain. + It has been already observed that two kingdoms were founded by those who +left their country on occasion of the inundation of Aram: + + 1 Poc. Spec. p. 65, 66. 2 Vide Gol. ad Alfrag. p. 232. 3 +Poc. Spec. p. 57. 4 Geogr. Nubiens. p. 52. +5 See Prideaux's Life of Mahomet, p. 61. 1 Poc. Spec. p. 63, 64. 2 +Abulfeda. 3 Al Jannābi and Ahmed Ebn Yusef. + + + + +they were both out of the proper limits of Arabia. One of them was the +kingdom of Ghassān. The founders of this kingdom were of the tribe of Azd, +who, settling in Syria Damascena near a water called Ghassān, thence took +their name, and drove out (the Dajaamian Arabs of the tribe of Salīh, who +before possessed the country;4 where they maintained their kingdom 400 years, +as others say 600, or as Abulfeda more exactly computes, 616. Five of these +princes were named Hāreth, which the Greeks write Aretas: and one of them it +was whose governor ordered the gates of Damascus to be watched to take St. +Paul.5 This tribe were Christians, their last king being Jabalah the son of +al Ayham, who on the Arabs' successes in Syria professed Mohammedism under the +Khalīf Omar; but receiving a disgust from him, returned to his former faith, +and retired to Constantinople.6 + The other kingdom was that of Hira, which was founded by Malec, of the +descendants of Cahlān7 in Chaldea or Irāk; but after three descents the throne +came by marriage to the Lakhmians, called also the Mondars (the general name +of those princes), who preserved their dominion, notwithstanding some small +interruption by the Persians, till the Khalīfat of Abubecr, when al Mondar al +Maghrūr, the last of them, lost his life and crown by the arms of Khaled Ebn +al Walīd. This kingdom lasted 622 years eight months.8 Its princes were +under the protection of the kings of Persia, whose lieutenants they were over +the Arabs of Irāk, as the kings of Ghassān were for the Roman emperors over +those of Syria.9 + Jorham the son of Kahtān reigned in Hejāz, where his posterity kept the +throne till the time of Ismael; but on his marrying the daughter of Modad, by +whom he had twelve sons, Kidar, one of them, had the crown resigned to him by +his uncles the Jorhamites,1 though others say the descendants of Ismael +expelled that tribe, who retiring to Johainah, were, after various fortune, at +last all destroyed by an inundation.2 + Of the kings of Hamyar, Hira, Ghassān, and Jorham, Dr. Pocock has given us +catalogues tolerably exact, to which I refer the curious.3 + After the expulsion of the Jorhamites, the government of Hejāz seems not to +have continued for many centuries in the hands of one prince, but to have been +divided among the heads of tribes, almost in the same manner as the Arabs of +the desert are governed at this day. At Mecca an aristocracy prevailed, where +the chief management of affairs till the time of Mohammed was in the tribe of +Koreish, especially after they had gotten the custody of the Caaba from the +tribe of Khozāah.4 + Besides the kingdoms which have been taken notice of, there were some other +tribes which in latter times had princes of their own, and formed states of +lesser note, particularly the tribe of Kenda:5 but as I am not writing a just +history of the Arabs, and an account of them would be of no great use ot my +present purpose, I shall waive any further mention of them. + After the time of Mohammed, Arabia was for about three centuries under the +Khalīfs his successors. But in the year 325 of the Hejra, + + 4 Poc. Spec. p. 76. 5 2 Cor. xi. 32; Acts ix. 24. 6 Vide Ockley's +History of the Saracens, vol. i. p. 174. 7 Poc. Spec. p. 66. +8 Ibid. p. 74. 9 Ibid. and Procop. in Pers. apud Photium. p. 71, &c. + 1 Poc. Spec. p. 45. 2 Ibid. p. 79. +3 Ibid. p. 55, seq. 4 Vide ibid. p. 41, and Prideaux's Life of Mahomet, +p. 2. 5 Vide Poc. Spec. p. 79, &c. + + + + + +great part of that country was in the hands of the Karmatians,6 a new sect who +had committed great outrages and disorders even in Mecca, and to whom the +Khalīfs were obliged to pay tribute, that the pilgrimage thither might be +performed: of this sect I may have occasion to speak in another place. +Afterwards Yaman was governed by the house of Thabateba, descended from Ali +the son-in-law of Mohammed, whose sovereignty in Arabia some place so high as +the time of Charlemagne. However, it was the posterity of Ali, or pretenders +to be such, who reigned in Yaman and Egypt so early as the tenth century. The +present reigning family in Yaman is probably that of Ayub, a branch of which +reigned there in the thirteenth century, and took the title of Khalīf and +Imām, which they still retain.7 They are not possessed of the whole province +of Yaman,8 there being several other independent kingdoms there, particularly +that of Fartach. The crown of Yaman descends not regularly from father to +son, but the prince of the blood royal who is most in favour with the great +ones, or has the strongest interest, generally succeeds.9 + The governors of Mecca and Medina, who have always been of the race of +Mohammed, also threw off their subjection to the Khalīfs, since which time +four principal families, all descended from Hassan the son of Ali, have +reigned there under the title of Sharīf, which signifies noble, as they reckon +themselves to be on account of their descent. These are Banu Kāder, Banu Mūsa +Thani, Banu Hashem, and Banu Kitāda;1 which last family now is, or lately was, +in the throne of Mecca, where they have reigned above 500 years. The reigning +family at Medina are the Banu Hashem, who also reigned at Mecca before those +of Kitāda.2 + The kings of Yaman, as well as the princes of Mecca and Medina, are +alsolutely independent3 and not at all subject to the Turk, as some late +authors have imagined.4 These princes often making cruel wars among +themselves, gave an opportunity to Selim I. and his son Solimān, to make +themselves masters of the coasts of Arabia on the Red Sea, and of part of +Yaman, by means of a fleet built at Sues: but their successors have not been +able to maintain their conquests; for, except the port of Jodda, where they +have a Basha whose authority is very small, they possess nothing considerable +in Arabia.5 + Thus have the Arabs preserved their liberty, of which few nations can +produce so ancient monuments, with very little interruption, from the very +Deluge; for though very great armies have been sent against them, all attempts +to subdue them were unsuccessful. The Assyrian or Median empires never got +footing among them.6 The Persian monarchs, though they were their friends, +and so far respected by them as to have an annual present of frankincense,7 +yet could never make them tributary;8 and were so far from being their +masters, that Cambyses, on his expedition against Egypt, was obliged to ask +their leave to pass through their territories;9 and when Alexander had subdued +that mighty empire, yet the Arabians had so little apprehension of him, that +they alone, of + + 6 Vide Elmacin. in vita al Rādi. 7 Voyage de l-Arab. heur. p. 255. + 8 Ibid. 153, 273. 9 Ibid. 254. 1 Ibid. 143. 2 +Ibid. 145. 3 Ibid. 143, 148. 4 Vide D'Herbel. Bibl. Orient. p. +477. 5 Voy. de l'Arab. heur. p. 148. 6 Diodor. Sic. 1. 2, p. 131. + 7 Herodot. 1 3, c. 97. 8 Idem ib. c. 91. Diodor. ubi sup. + 9 Herodot. 1. 3, c. 8 and 98. + + + + + +all the neighbouring nations, sent no ambassadors to him, either first or +last; which, with a desire of possessing so rich a country, made him form a +design against it, and had he not died before he could put it in execution,10 +this people might possibly have convinced him that he was not invincible: and +I do not find that any of his successors, either in Asia or Egypt, ever made +any attempt against them.1 The Romans never conquered any part of Arabia +properly so called; the most they did was to make some tribes in Syria +tributary to them, as Pompey did one commanded by Sampsiceramus or +Shams'alkerām, who reigned at Hems or Emesa;2 but none of the Romans, or any +other nations that we know of, ever penetrated so far into Arabia as Ęlius +Gallus under Augustus Cęsar;3 yet he was so far from subduing it, as some +authors pretend,4 that he was soon obliged to return without effecting +anything considerable, having lost the best part of his army by sickness and +other accidents.5 This ill success probably discouraged the Romans from +attacking them any more; for Trajan, notwithstanding the flatteries of the +historians and orators of his time, and the medals struck by him, did not +subdue the Arabs; the province of Arabia, which it is said he added to the +Roman empire, scarce reaching farther than Arabia Petręa, or the very skirts +of the country. And we are told by one author,6 that this prince, marching +against the Agarens who had revolted, met with such a reception that he was +obliged to return without doing anything. + The religion of the Arabs before Mohammed, which they call the state of +ignorance, in opposition to the knowledge of GOD'S true worship revealed to +them by their prophet, was chiefly gross idolatry; the Sabian religion having +almost overrun the whole nation, though there were also great numbers of +Christians, Jews, and Magians among them. + I shall not here transcribe what Dr. Prideaux7 has written of the original +of the Sabian religion; but instead thereof insert a brief account of the +tenets and worship of that sect. They do not only believe one GOD, but +produce many strong arguments for His unity, though they also pay an adoration +to the stars, or the angels and intelligences which they suppose reside in +them, and govern the world under the Supreme Deity. They endeavour to perfect +themselves in the four intellectual virtues, and believe the souls of the +wicked men will be punished for nine thousand ages, but will afterwards be +received to mercy. They are obliged to pray three times8 a day; the first, +half an hour or less before sunrise, ordering it so that they may, just as the +sun rises, finish eight adorations, each containing three prostrations;9 the +second prayer they end at noon, when the sun begins to decline, in saying +which they perform five such adorations as the former: and in the same they do +the third time, ending just as the sun sets. They fast three times a year, +the first time thirty days, the next nine days, and the last seven. They +offer many sacrifices, but eat no part of them, burning them all. They +abstain from beans, garlic, and some other pulse and vegetables.1 As + + 10 Strabo, l. 16, p. 1076, 1132. 1 Vide Diodor. Sic. ubi +supra. 2 Strabo, l. 16, p. 1092. 3 Dion Cassius, l. 53, p. m. +516 4 Huet, Hist. du Commerce et de la Navigation des Anciens, c. 50. + 5 See the whole expedition described at large by Strabo, l. 16, +p. 1126, &c. 6 Xiphilin. epit. 7 Connect. of the Hist. +of the Old and New Test. p. 1, bk. 3. 8 Some say seven. See +D'Herbelot, p. 726, and Hyde de Rel. Vet. Pers. p. 128 +9 Others say they use no incurvations or prostrations at all; vide Hyde ibid. + 1 Abulfarag, Hist. Dynast. p. 281, &c. + + + +to the Sabian Kebla, or part to which they turn their faces in praying, +authors greatly differ; one will have it to be the north,2 another the south, +a third Mecca, and a fourth the star to which they pay their devotions:3 and +perhaps there may be some variety in their practice in this respect. They go +on pilgrimage to a place near the city of Harran in Mesopotamia, where great +numbers of them dwell, and they have also a great respect for the temple of +Mecca, and the pyramids of Egypt;4 fancying these last to be the sepulchres of +Seth, and of Enoch and Sabi his two sons, whom they look on as the first +propagators of their religion; at these structures they sacrifice a cock and a +black calf, and offer up incense.5 Besides the book of Psalms, the only true +scripture they read, they have other books which they esteem equally sacred, +particularly one in the Chaldee tongue which they call the book of Seth, and +is full of moral discourses. This sect say they took the name of Sabians from +the above-mentioned Sabi, though it seems rather to be derived from Saba,6 or +the host of heaven, which they worship.7 Travellers commonly call them +Christians of St. John the Baptist, whose disciples also they pretend to be, +using a kind of baptism, which is the greatest mark they bear of Christianity. +This is one of the religions, the practice of which Mohammed tolerated (on +paying tribute), and the professors of it are often included in that +expression of the Korān, "those to whom the scriptures have been given," or +literally, the people of the book. + The idolatry of the Arabs then, as Sabians, chiefly consisted in +worshipping the fixed stars and planets, and the angels and their images, +which they honoured as inferior deities, and whose intercession they begged, +as their mediators with GOD. For the Arabs acknowledged one supreme GOD, the +Creator and LORD of the universe, whom they called Allah Taāla, the most high +GOD; and their other deities, who were subordinate to him, they called simply +al Ilahāt, i.e., the goddesses; which words the Grecians not understanding, +and it being their constant custom to resolve the religion of every other +nation into their own, and find out gods of their to match the others', they +pretend that the Arabs worshipped only two deities, Orotalt and Alilat, as +those names are corruptly written, whom they will have to be the same with +Bacchus and Urania; pitching on the former as one of the greatest of their own +gods, and educated in Arabia, and on the other, because of the veneration +shown by the Arabs to the stars.1 + That they acknowledged one supreme GOD, appears, to omit other proof, from +their usual form of addressing themselves to him, which was this, "I dedicate +myself to thy service, O GOD! Thou hast no companion, except thy companion of +whom thou art absolute master, and of whatever is his."2 So that they +supposed the idols not to be sui juris, though they offered sacrifices and +other offerings to them, as well as to GOD, who was also often put off with +the least portion, as Mohammed upbraids them. Thus when they planted fruit +trees, or sowed a field, they divided it by a line into two parts, setting one +apart + + 2 Idem ibid. 3 Hyde ubi supr. p. 124, &c. 4 D'Herbel. ubi +supr. 5 See Greaves' Pyramidogr. p. 6, 7. 6 Vide Poc. Spec. p. +138. 7 Thabet Ebn Korrah, a famous astronomer, and himself a Sabian, +wrote a treatise in Syriac concerning the doctrines, rites, and ceremonies of +this sect; from which, if it could be recovered, we might expect much better +information than any taken from the Arabian writers; vide Abulfarag, ubi sup. + 1 Vide Herodot. 1. 3, c. 8; Arrian, p. 161, 162, and Strab. l. 16. + 2 Al Shahrestani. + + + + + +for their idols, and the other for GOD; if any of the fruits happened to fall +from the idol's part into GOD'S, they made restitution; but if from GOD'S part +into the idol's, they made no restitution. So when they watered the idol's +grounds, if the water broke over the channels made for that purpose, and ran +on GOD'S part, they damned it up again; but if the contrary, they let it run +on, saying, they wanted what was GOD'S, but he wanted nothing.3 In the same +manner, if the offering designed for GOD happened to be better than that +designed for the idol, they made an exchange, but not otherwise.4 + It was from this gross idolatry, or the worship of inferior deities, or +companions of GOD, as the Arabs continue to call them, that Mohammed reclaimed +his countrymen, establishing the sole worship of the true GOD among them; so +that how much soever the Mohammedans are to blame in other points, they are +far from being idolaters, as some ignorant writers have pretended. + The worship of the stars the Arabs might easily be led into, from their +observing the changes of weather to happen at the rising and setting of +certain of them,5 which after a long course of experience induced them to +ascribe a divine power to those stars, and to think themselves indebted to +them for their rains, a very great benefit and refreshment to their parched +country: this superstition the Korān particularly takes notice of.1 + The ancient Arabians and Indians, between which two nations was a great +conformity of religions, had seven celebrated temples, dedicated to the seven +planets; one of which in particular, called Beit Ghomdān, was built in Sanaa, +the metropolis of Yaman, by Dahac, to the honour of al Zoharah or the planet +Venus, and was demolished by the Khalīf Othman;2 by whose murder was fulfilled +the prophetical inscription set, as is reported, over this temple, viz., +"Ghomdān, he who destroyeth thee shall be slain.3 The temple of Mecca is also +said to have been consecrated to Zohal, or Saturn.4 + Though these deities were generally reverenced by the whole nation, yet +each tribe chose some one as the more peculiar object of their worship. + Thus as to the stars and planets, the tribe of Hamyar chiefly worshipped +the sun; Misam,5 al Debarān, or the Bull's-eye; Lakhm and Jodām, al Moshtari, +or Jupiter; Tay, Sohail, or Canopus; Kais, Sirius, or the Dog-star; and Asad, +Otāred, or Mercury.6 Among the worshippers of Sirius, one Abu Cabsha was very +famous; some will have him to be the same with Waheb, Mohammed's grandfather +by the mother, but others say he was of the tribe of Khozāah. This man used +his utmost endeavours to persuade the Koreish to leave their images and +worship this star; for which reason Mohammed, who endeavoured also to make +them leave their images, was by them nicknamed the son of Abu Cabsha.7 The +worship of this star is particularly hinted at in the Korān.8 + Of the angels or intelligences which they worshipped, the Korān,9 makes +mention only of three, which were worshipped under female names;10 Allat, al +Uzza, and Manah. These were by them called + + 3 Nodhm al dorr. 4 Al Beidāwi. 5 Vide Post. 1 +Vide Poc. Spec. p. 163. 2 Shahrestani. 3 Al Jannābi. + 4 Shahrestani. 5 This name seems to be corrupted, there being no +such among the Arab tribes. Poc. Spec. p. 130. 6 Abulfarag, p. 160. + 7 Poc. Spec. p. 132. 8 Cap. 53. +9 Ibid. 10 Ibid. + + + +goddesses, and the daughters of GOD; an appellation they gave not only to the +angels, but also to their images, which they either believed to be inspired +with life by GOD, or else to become the tabernacles of the angels, and to be +animated by them; and they gave them divine worship, because they imagined +they interceded for them with GOD. + Allāt was the idol of the tribe of Thakīf who dwelt at Tayef, and had a +temple consecrated to her in a place called Nakhlah. This idol al Mogheirah +destroyed by Mohammed's order, who sent him and Abu Sofiān on that commission +in the ninth year of the Hejra.1 The inhabitants of Tayef, especially the +women, bitterly lamented the loss of this their deity, which they were so fond +of, that they begged of Mohammed as a condition of peace, that it might not be +destroyed for three years, and not obtaining that, asked only a month's +respite; but he absolutely denied it.2 There are several derivations of this +word which the curious may learn from Dr. Pocock:3 it seems most probably to +be derived from the same root with Allah, to which it may be a feminine, and +will then signify the goddess. + Al Uzza, as some affirm, was the idol of the tribes of Koreish and +Kenānah,4 and part of the tribe of Salim:5 others6 tell us it was a tree called +the Egyptian thorn, or acacia, worshipped by the tribe of Ghatfān, first +consecrated by one Dhālem, who built a chapel over it, called Boss, so +contrived as to give a sound when any person entered. Khāled Ebn Walīd being +sent by Mohammed in the eighth year of the Hejra to destroy this idol, +demolished the chapel, and cutting down this tree or image, burnt it: he also +slew the priestess, who ran out with her hair dishevelled, and her hands on +her head as a suppliant. Yet the author who relates this, in another place +says, the chapel was pulled down, and Dhālem himself killed by one Zohair, +because he consecrated this chapel with design to draw the pilgrims thither +from Mecca, and lessen the reputation of the Caaba. The name of this deity is +derived from the root azza, and signifies the most mighty. + Manah was the object of worship of the tribes of Hodhail and Khazāah,7 who +dwelt between Mecca and Medina, and, as some say,8 of the tribes of Aws, +Khazraj, and Thakīf also. This idol was a large stone,9 demolished by one +Saad, in the eighth year of the Hejra, a year so fatal to the idols of Arabia. +The name seems derived from mana, to flow, from the flowing of the blood of +the victims sacrificed to the deity; whence the valley of Mina,10 near Mecca, +had also its name, where the pilgrims at this day slay their sacrifices.1 + Before we proceed to the other idols, let us take notice of five more, +which with the former three are all the Korān mentions by name, and they are +Wadd, Sawā, Yaghūth, Yäūk, and Nasr. These are said to have been antediluvian +idols, which Noah preached against, and were afterwards taken by the Arabs for +gods, having been men of great merit and piety in their time, whose statues +they reverenced at first with a + + 1 Dr. Prideaux mentions this expedition, but names only Abu Sofiān, and +mistaking the name of the idol for an appellative, supposes he went only to +disarm the Tayefians of their weapons and instruments of war. See his Life of +Mahomet, p. 98. +2 Abulfeda, Vit Moham. p. 127 3 Spec. p. 90 4 Al +Jauhari, apud eund. p. 91. 5 Al Shahrestani, ibid. 6 Al +Firauzabādi, ibid. 7 Al Jauhari. 8 Al Shahrestani, Abulfeda, +&c. 9 Al Beidāwi, al Zamakhshari. 10 Poc. Spec. 91, &c. 1 Ibid. + + + + +civil honour only, which in process of time became heightened to a divine +worship.2 + Wadd was supposed to be the heaven, and was worshipped under the form of a +man by the tribe of Calb in Daumat al Jandal.3 + Sawā was adored under the shape of a woman by the tribe of Hamadan, or, as +others4 write, of Hodhail in Rohat. This idol lying under water for some time +after the Deluge, was at length, it is said, discovered by the devil, and was +worshipped by those of Hodhail, who instituted pilgrimages to it.5 + Yaghūth was an idol in the shape of a lion, and was the deity of the tribe +of Madhaj and others who dwelt in Yaman.6 Its name seems to be derived from +ghatha, which signifies to help. + Yäūk was worshipped by the tribe of Morād, or, according to others, by that +of Hamadan,7 under the figure of a horse. It is said he was a man of great +piety, and his death much regretted; whereupon the devil appeared to his +friends in a human form, and undertaking to represent him to the life, +persuaded them, by way of comfort, to place his effigies in their temples, +that they might have it in view when at their devotions. This was done, and +seven others of extraordinary merit had the same honours shown them, till at +length their posterity made idols of them in earnest.8 The name Yäūk probably +comes from the verb āka, to prevent or avert.9 + Nasr was a deity adored by the tribe of Hamyar, or at Dhū'l Khalaah in +their territories, under the image of an eagle, which the name signifies. + There are, or were, two statues at Bamiyān, a city of Cabul in the Indies, +50 cubits high, which some writers suppose to be the same with Yaghūth and +Yäūk, or else with Manah and Allāt; and they also speak of a third standing +near the others, but something less, in the shape of an old woman, called +Nesrem or Nesr. These statues were hollow within, for the secret giving of +oracles;10 but they seem to have been different from the Arabian idols. There +was also an idol at Sūmenat in the Indies, called Lāt or al Lāt, whose statue +was 50 fathoms high, of a single stone, and placed in the midst of a temple +supported by 56 pillars of massy gold: this idol Mahmūd Ebn Sebecteghin, who +conquered that part of India, broke to pieces with his own hands.1 + Besides the idols we have mentioned, the Arabs also worshipped great +numbers of others, which would take up too much time to have distinct accounts +given of them; and not being named in the Korān, are not so much to our +present purpose: for besides that every housekeeper had his household god or +gods, which he last took leave of and first saluted at his going abroad and +returning home,2 there were no less than 360 idols,3 equalling in number the +days of their year, in and about the Caaba of Mecca; the chief of whom was +Hobal,4 brought from Belka in Syria into Arabia by Amru Ebn Lohai, pretending +it would procure them rain when they wanted it.5 It was the statue of a man, +made of agate, which having by some accident lost a hand, the + + 2 Kor. c. 71. Comment. Persic. Vide Hyde de Rel. Vet. Pers. p. 133. + 3 Al Jauhari, al Sharestani. 4 Idem, al Firauzabādi, and +Safio'ddin. 5 Al Firauzab. 6 Shahrestani. 7 Al +Jauhari. +8 Al Firauzab. 9 Poc. Spec. 94. 10 See Hyde de Rel. Vet. +Pers. p. 132. 1 D'Herbelot, Bibl. Orient. p. 512. 2 Al +Mostatraf. 3 Al Jannāb. 4 Abulfed, Shahrest. &c. +5 Poc. Spec. 95. + + + +Koreish repaired it with one of gold: he held in his hand seven arrows without +heads or feathers, such as the Arabs used in divination.6 This idol is +supposed to have been the same with the image of Abraham,7 found and destroyed +by Mohammed in the Caaba, on his entering it, in the eighth year of the Hejra, +when he took Mecca,8 and surrounded with a great number of angels and +prophets, as inferior deities; among whom, as some say, was Ismael, with +divining arrows in his hand also.9 + Asāf and Nayelah, the former the image of a man, the latter of a woman, +were also two idols brought with Hobal from Syria, and placed the one on Mount +Safā, and the other on Mount Merwa. They tell us Asāf was the son of Amru, +and Nayelah the daughter of Sahāl, both of the tribe of Jorham, who committing +whoredom together in the Caaba, were by GOD converted into stone,10 and +afterwards worshipped by the Koreish, and so much reverenced by them, that +though this superstition was condemned by Mohammed, yet he was forced to allow +them to visit those mountains as monuments of divine justice.11 + I shall mention but one idol more of this nation, and that was a lump of +dough worshipped by the tribe of Hanīfa, who used it with more respect than +the Papists do theirs, presuming not to eat it till they were compelled to it +by famine.12 + Several of their idols, as Manah in particular, were no more than large +rude stones, the worship of which the posterity of Ismael first introduced; +for as they multiplied, and the territory of Mecca grew too strait for them, +great numbers were obliged to seek new abodes; and on such migrations it was +usual for them to take with them some of the stones of that reputed holy land, +and set them up in the places where they fixed; and these stones they at first +only compassed out of devotion, as they had accustomed to do the Caaba. But +this at last ended in rank idolatry, the Ismaelites forgetting the religion +left them by their father so far as to pay divine worship to any fine stone +they met with.1 + Some of the pagan Arabs believed neither a creation past, nor a +resurrection to come, attributing the origin of things to nature, and their +dissolution to age. Others believed both, among whom were those who, when +they died, had their camel tied by their sepulchre, and so left, without meat +or drink, to perish, and accompany them to the other world, lest they should +be obliged, at the resurrection, to go on foot, which was reckoned very +scandalous.2 Some believed a metem-psychosis, and that of the blood near the +dead person's brain was formed a bird named Hāmah, which once in a hundred +years visited the sepulchre; though others say this bird is animated by the +soul of him that is unjustly slain, and continually cries, Oscūni, Oscūni, +i.e., "give me to drink"-meaning of the murderer's blood-till his death be +revenged, and then it flies away. This was forbidden by the Korān to be +believed.3 + I might here mention several superstitious rites and customs of the ancient +Arabs, some of which were abolished and others retained by Mohammed; but I +apprehend it will be more convenient to take notice + + 6 Safio'ddin. 7 Poc. Spec. 97. 8 Abulfeda. 9 Ebn +al Athir. al Jannab. &c. +10 Poc. Spec. 98. 11 Kor. c. 2. 12 Al Mostatraf, al +Jauhari. 1 Al Mostatraf, al Jannābi. +2 Abulfarag, p. 160. 3 Vide Poc. Spec. p. 135. + + + +of them, hereafter occasionally, as the negative or positive precepts of the +Korān, forbidding or allowing such practices, shall be considered. + Let us now turn our view from the idolatrous Arabs, to those among them who +had embraced more rational religions. + The Persians had, by their vicinity and frequent intercourse with the +Arabians, introduced the Magian religion among some of their tribes, +particularly that of Tamim,4 a long time before Mohammed, who was so far from +being unacquainted with that religion, that he borrowed many of his own +institutions from it, as will be observed in the progress of this work. I +refer those who are desirous to have some notion of Magism, to Dr. Hyde's +curious account of it,5 a succinct abridgment of which may be read with much +pleasure in another learned performance.6 + The Jews, who fled in great numbers into Arabia from the fearful +destruction of their country by the Romans, made proselytes of several tribes, +those of Kenānah, al Hareth Ebn Caaba, and Kendah1 in particular, and in time +became very powerful, and possessed of several towns and fortresses there. +But the Jewish religion was not unknown to the Arabs, at least above a century +before; Abu Carb Asad, taken notice of in the Korān,2 who was king of Yaman, +about 700 years before Mohammed, is said to have introduced Judaism among the +idolatrous Hamyarites. Some of his successors also embraced the same +religion, one of whom, Yusef, surnamed Dhu Nowās,3 was remarkable for his zeal +and terrible persecution of all who would not turn Jews, putting them to death +by various tortures, the most common of which was throwing them into a glowing +pit of fire, whence he had the opprobrious appellation of the Lord of the Pit. +This persecution is also mentioned in the Korān.4 + Christianity had likewise made a very great progress among this nation +before Mohammed. Whether St. Paul preached in any part of Arabia, properly so +called,5 is uncertain; but the persecutions and disorders which happened in +the eastern church soon after the beginning of the third century, obliged +great numbers of Christians to seek for shelter in that country of liberty, +who, being for the most part of the Jacobite communion, that sect generally +prevailed among the Arabs.6 The principal tribes that embraced Christianity +were Hamyar, Ghassān, Rabiā, Taghlab, Bahrā, Tonūch,7 part of the tribes of +Tay and Kodāa, the inhabitants of Najrān, and the Arabs of Hira.8 As to the +two last, it may be observed that those of Najrān became Christians in the +time of Dhu Nowās,9 and very probably, if the story be true, were some of +those who were converted on the following occasion, which happened about that +time, or not long before. The Jews of Hamyar challenged some neighbouring +Christians to a public disputation, which was held sub dio for three days +before the king and his nobility and all the people, the disputants being +Gregentius, bishop of Tephra (which I take to be Dhafār) for the Christians, +and Herbanus for the Jews. On the third day, Herbanus, to end the dispute, +de- + + 4 Al Mostatraf. 5 In his Hist. Relig. Vet. Persar. 6 Dr. +Prideaux's Connect. of the Hist. of the Old and New Test. part i. book 4. + 1 Al Mostatraf. 2 Chap. 50. 3 See before, p. 8, and +Baronii annal. ad sec. vi. 4 Chap. 85. 5 See Galat. i. +17. 6 Abulfarag, p. 149. 7 Al Mostatraf. 8 Vide Poc. Spec. +p. 137. 9 Al Jannab, apud Poc. Spec. p. 63. + + + + +manded that Jesus of Nazareth, if he were really living and in heaven, and +could hear the prayers of his worshippers, should appear from heaven in their +sight, and they would then believe in him; the Jews crying out with one voice, +"Show us your Christ, alas! and we will become Christians." Whereupon, after +a terrible storm of thunder and lightning, Jesus Christ appeared in the air, +surrounded with rays of glory, walking on a purple cloud, having a sword in +his hand, and an inestimable diadem on his head, and spake these words over +the heads of the assembly: "Behold I appear to you in your sight, I, who was +crucified by your fathers." After which the cloud received him from their +sight. The Christians cried out, "Kyrie eleeson," i.e., "Lord, have mercy +upon us;" but the Jews were stricken blind, and recovered not till they were +all baptized.1 + The Christians at Hira received a great accession by several tribes, who +fled thither for refuge from the persecution of Dhu Nowās. Al Nooman, +surnamed Abu Kabūs, king of Hira, who was slain a few months before Mohammed's +birth, professed himself a Christian on the following occasion. This prince, +in a drunken fit, ordered two of his intimate companions, who overcame with +liquor had fallen asleep, to be buried alive. When he came to himself, he was +extremely concerned at what he had done, and to expiate his crime, not only +raised a monument to the memory of his friends, but set apart two days, one of +which he called the unfortunate, and the other the fortunate day; making it a +perpetual rule to himself, that whoever met him on the former day should be +slain, and his blood sprinkled on the monument, but he that met him on the +other day should be dismissed in safety, with magnificent gifts. On one of +those unfortunate days there came before him accidentally an Arab, of the +tribe of Tay, who had once entertained this king, when fatigued with hunting, +and separated from his attendants. The king, who could neither discharge him, +contrary to the order of the day, nor put him to death, against the laws of +hospitality, which the Arabians religiously observe, proposed, as an +expedient, to give the unhappy man a year's respite, and to send him home with +rich gifts for the support of his family, on condition that he found a surety +for his returning at the year's end to suffer death. One of the prince's +court, out of compassion, offered himself as his surety, and the Arab was +discharged. When the last day of the term came, and no news of the Arab, the +king, not at all displeased to save his host's life, ordered the surety to +prepare himself to die. Those who were by represented to the king that the +day was not yet expired, and therefore he ought to have patience till the +evening: but in the middle of their discourse the Arab appeared. The king, +admiring the man's generosity, in offering himself to certain death, which he +might have avoided by letting his surety suffer, asked him what was his motive +for his so doing? to which he answered, that he had been taught to act in that +manner by the religion he professed; and al Nooman demanding what religion +that was, he replied, the Christian. Whereupon the king desiring to have the +doctrines of Christianity explained to him, was baptized, he and his subjects; +and not only pardoned the man and his surety, but + +1 Vide Gregentii disput. cum Herbano Judęo. + + + + abolished his barbarous custom.1 This prince, however, was not the first +king of Hira who embraced Christianity; al Mondar, his grandfather, having +also professed the same faith, and built large churches in his capital.2 + Since Christianity had made so great a progress in Arabia, we may +consequently suppose they had bishops in several parts, for the more orderly +governing of the churches. A bishop of Dhafār has been already named, and we +are told that Najrān was also a bishop's see.3 The Jacobites (of which sect +we have observed the Arabs generally were) had two bishops of the Arabs +subject to their Mafriān, or metropolitan of the east; one was called the +bishop of the Arabs absolutely, whose seat was for the most part at Akula, +which some others make the same with Cūfa,4 others a different town near +Baghdād.5 The other had the title of bishop of the Scenite Arabs, of the +tribe of Thaalab in Hira, or Hirta, as the Syrians call it, whose seat was in +that city. The Nestorians ahd but one bishop, who presided over both these +dioceses of Hira and Akula, and was immediately subject to their patriarch.6 + These were the principal religions which obtained among the ancient Arabs; +but as freedom of thought was the natural consequence of their political +liberty and independence, some of them fell into other different opinions. +The Koreish, in particular, were infected with Zendicism,7 an error supposed +to have very near affinity with that of the Sadducees among the Jews, and, +perhaps, not greatly different from Deism; for there were several of that +tribe, even before the time of Mohammed, who worshipped one GOD, and were free +from idolatry,8 and yet embraced none of the other religions of the country. + The Arabians before Mohammed were, as they yet are, divided into two sorts, +those who dwell in cities and towns, and those who dwell in tents. The former +lived by tillage, the cultivation of palm trees, breeding and feeding of +cattle, and the exercise of all sorts of trades,1 particularly merchandising,2 +wherein they were very eminent, even in the time of Jacob. The tribe of +Koreish were much addicted to commerce, and Mohammed, in his younger years, +was brought up to the same business; it being customary for the Arabians to +exercise the same trade that their parents did.3 The Arabs who dwelt in +tents, employed themselves in pasturage, and sometimes in pillaging of +passengers; they lived chiefly on the milk and flesh of camels; they often +changed their habitations, as the convenience of water and of pasture for +their cattle invited them, staying in a place no longer than that lasted, and +then removing in search of other.4 They generally wintered in Irāk and the +confines of Syria. This way of life is what the greater part of Ismael's +posterity have used, as more agreeable to the temper and way of life of their +father; and is so well described by a late author,5 that I cannot do better +than refer the reader to his account of them. + + 1 Al Meidani and Ahmed Ebn Yusef, apud Poc. Spec. p. 72. 2 +Abulfeda ap. eund. p. 74. 3 Safio'ddin apud Poc. Spec. p. 137. + 4 Abulfarag in Chron. Syriac, MS. 5 Abulfeda in descr. Iracę. + 6 Vide Assemani Bibl. Orient. T. 2. in Dissert. de Monophysitis, and p. +459. 7 Al Mostatraf, apud Poc. Spec. p. 136. +8 Vide Reland. de Relig. Moham. p. 270, and Millium de Mohammedismo ante +Moham. p. 311. 1 These seem to be the same whom M. La Roque calls +Moors. Voy. dans la Palestine, p 110. 2 See Prideaux's Life of +Mahomet, p. 6. 3 Strabo, l. 16, p. 1129. 4 Idem ibid. p. +1084. 5 La Roque, Voy. dans la Palestine, p. 109, &c. + + + + + The Arabic language is undoubtedly one of the most ancient in the world, +and arose soon after, if not at, the confusion of Babel. There were several +dialects of it, very different from each other: the most remarkable were that +spoken by the tribes of Hammyar and the other genuine Arabs, and that of the +Koreish. The Hamyaritic seems to have approached nearer ot the purity of the +Syriac, than the dialect of any other tribe; for the Arabs acknowledge their +father Yarab to have been the first whose tongue deviated from the Syriac +(which was his mother tongue, and is almost generally acknowledged by the +Asiatics to be the most ancient) to the Arabic. The dialect of the Koreish is +usually termed the pure Arabic, or, as the Korān, which is written in this +dialect, calls it, the perspicuous and clear Arabic; perhaps, says Dr. Pocock, +because Ismael, their father, brought the Arabic he had learned of the +Jorhamites nearer to the original Hebrew. But the politeness and elegance of +the dialect of the Koreish, is rather to be attributed to their having the +custody of the Caaba, and dwelling in Mecca, the centre of Arabia, as well +more remote from intercourse with foreigners, who might corrupt their +language, as frequented by the Arabs from the country all around, not only on +a religious account, but also for the composing of their differences, from +whose discourse and verses they took whatever words or phrases they judged +more pure and elegant; by which means the beauties of the whole tongue became +transfused into this dialect. The Arabians are full of the commendations of +their language, and not altogether without reason; for it claims the +preference of most others in many respects, as being very harmonious and +expressive, and withal so copious, that they say no man without inspiration +can be a perfect master of it in its utmost extent; and yet they tell us, at +the same time, that the greatest part of it has been lost; which will not be +thought strange, if we consider how late the art of writing was practised +among them. For though it was known to Job,1 their countryman, and also the +Hamyarites (who used a perplexed character called al Mosnad, wherein the +letters were not distinctly separate, and which was neither publicly taught, +nor suffered to be used without permission first obtained) many centuries +before Mohammed, as appears from some ancient monuments, said to be remaining +in their character; yet the other Arabs, and those of Mecca in particular, +were, for many ages, perfectly ignorant of it, unless such of them as were +Jews or Christians:2 Morāmer Ebn Morra of Anbar, a city of Irāk, who lived not +many years before Mohammed, was the inventor of the Arabic character, which +Bashar the Kendian is said to have learned from those of Anbar, and to have +introduced at Mecca but a little while before the institution of Mohammedism. +These letters of Marāmer were different from the Hamyaritic; and though they +were very rude, being either the same with, or very much like the Cufic,3 +which character is still found in inscriptions and some ancient books, yet +they were those which the Arabs used for many years, the Korān itself being at +first written therein; for the beautiful character they now use was first +formed from the Cufic by Ebn Moklah, Wazir (or Visir) to the Khalīfs al +Moktader, al Kāher, and al Rādi, who lived + + 1 Job xix. 23, 24. 2 See Prideaux's Life of Mahomet, p. 29, 30. + 3 A specimen of the Cufic character may be seen in Sir J. Chardin's +Travels, vol. iii, p. 119. + + + + + +about three hundred years after Mohammed, and was brought to great perfection +by Ali Ebn Bowāb,4 who flourished in the following century, and whose name is +yet famous among them on that account; yet, it is said, the person who +completed it, and reduced it to its present form, was Yakūt al Mostįsemi, +secretary to al Mostįsem, the last of the Khalīfs of the family of Abbās, for +which reason he was surnamed al Khattāt, or the Scribe. + The accomplishments the Arabs valued themselves chiefly on, were, 1. +Eloquence, and a perfect skill in their own tongue; 2. Expertness in the use +of arms, and horsemanship; and 3. Hospitality.1 The first they exercised +themselves in, by composing of orations and poems. Their orations were of two +sorts, metrical, or prosaic, the one being compared to pearls strung, and the +other to loose ones. They endeavoured to excel in both, and whoever was able, +in an assembly, to persuade the people to a great enterprise, or dissuade them +from a dangerous one, or gave them other wholesome advice, was honoured with +the title of Khāteb, or orator, which is now given to the Mohammedan +preachers. They pursued a method very different from that of the Greek and +Roman orators; their sentences being like loose gems, without connection, so +that this sort of composition struck the audience chiefly by the fulness of +the periods, the elegance of the expression, and the acuteness of the +proverbial sayings; and so persuaded were they of their excelling in this way, +that they would not allow any nation to understand the art of speaking in +public, except themselves and the Persians; which last were reckoned much +inferior in that respect to the Arabians.2 Poetry was in so great esteem +among them, that it was a great accomplishment, and a proof of ingenuous +extraction, to be able to express one's self in verse with ease and elegance, +on any extraordinary occurrence; and even in their common discourse they made +frequent applications to celebrated passages of their famous poets. In their +poems were preserved the distinction of descents, the rights of tribes, the +memory of great actions, and the propriety of their language; for which +reasons an excellent poet reflected an honour on his tribe, so that as soon as +any one began to be admired for his performances of this kind in a tribe, the +other tribes sent publicly to congratulate them on the occasion, and +themselves made entertainments, at which the women assisted, dressed in their +nuptial ornaments, singing to the sound of timbrels the happiness of their +tribe, who had now one to protect their honour, to preserve their genealogies +and the purity of their language, and to transmit their actions to posterity;3 +for this was all performed by their poems, to which they were solely obliged +for their knowledge and instructions, moral and economical, and to which they +had recourse, as to an oracle, in all doubts and differences.1 No wonder, +then, that a public congratulation was made on this account, which honour they +yet were so far from making cheap, that they never did it but on one of these +three occasions, which were reckoned great points of felicity, viz., on the +birth of a boy, the rise of a poet, and the + + 4 Ebn Khalicān. Yet others attribute the honour of the invention of this +character to Ebn Moklah's brother, Abdallah al Hasan; and the perfecting of it +to Ebn Amīd al Kāteb, after it had been reduced to near the present form by +Abd'alhamīd. Vide D'Herbel. Bibl. Orient. p. 590, 108, and 194. 1 +Poc. Orat. ante Carmen Tograi, p. 10. 2 Poc. Spec. 161. + 3 Ebn Rashik, apud Poc. Spec. 160. 1 Poc. Orat. pręfix. Carm. Tograi, +ubi supra. + + + + +fall of a foal of generous breed. To keep up an emulation among their poets, +the tribes had, once a year, a general assembly at Ocadh,2 a place famous on +this account, and where they kept a weekly mart or fair, which was held on our +Sunday.3 This annual meeting lasted a whole month, during which time they +employed themselves, not only in trading, but in repeating their poetical +compositions, contending an vieing with each other for the prize; whence the +place, it is said, took its name.4 The poems that were judged to excel, were +laid up in their kings' treasuries, as were the seven celebrated poems, thence +called al Moallakāt, rather than from their being hung upon the Caaba, which +honour they also had by public order, being written on Egyptian silk, and inn +letters of gold; for which reason they had also the name of al Modhahabāt, or +the golden verses.5 + The fair and assembly at Ocadh were suppressed by Mohammed, in whose time, +and for some years after, poetry seems to have been in some degree neglected +by the Arabs, who were then employed in their conquests; which being +completed, and themselves at peace, not only this study was revived,6 but +almost all sorts of learning were encouraged and greatly improved by them. +This interruption, however, occasioned the loss of most of their ancient +pieces of poetry, which were then chiefly preserved in memory; the use of +writing being rare among them, in their time of ignorance.7 Though the Arabs +were so early acquainted with poetry, they did not at first use to write poems +of a just length, but only expressed themselves in verse occasionally; nor was +their prosody digested into rules, till some time after Mohammed;8 for this +was done, as it is said, by al Khalīl Ahmed al Farāhīdi, who lived in the +reign of the Khalīf Harūn al Rashīd.9 + The exercise of arms and horsemanship they were in a manner obliged to +practise and encourage, by reason of the independence of their tribes, whose +frequent jarrings made wars almost continual; and they chiefly ended their +disputes in field battles, it being a usual saying among them that GOD had +bestowed four peculiar things on the Arabs-that their turbans should be to +them instead of diadems, their tents instead of walls and houses, their swords +instead of entrenchments, and their poems instead of written laws.1 + Hospitality was so habitual to them, and so much esteemed, that the +examples of this kind among them exceed whatever can be produced from other +nations. Hatem, of the tribe of Tay,2 and Hasn, of that of Fezārah,3 were +particularly famous on this account; and the contrary vice was so much in +contempt, that a certain poet upbraids the inhabitants of Waset, as with the +greatest reproach, that none of their men ad the heart to give, nor their +women to deny.4 + + 2 Idem, Spec. p. 159. 3 Geogr. Nub. p. 51. 4 Poc. +Spec. 159. 5 Ibid, and p. 381. Et in calce Notar. in Carmen Tograi, +p. 233. 6 Jallalo'ddin al Soyūti, apud Poc. Spec. p. 159, &c. + 7 Ibid. 160. +8 Ibid. 161. Al Safadi confirms this by a story of a grammarian named Abu +Jaafar, who sitting by the Mikyas or Nilometer in Egypt, in a year when the +Nile did not rise to its usual height, so that a famine was apprehended, and +dividing a piece of poetry into its parts or feet, to examine them by the +rules of art, some who passed by not understanding him, imagined he was +uttering a charm to hinder the rise of the river, and pushed him into the +water, where he lost his life. 9 Vide Clericum de Prosod. Arab. p. +2. +1 Pocock, in calce Notar. ad Carmen Tograi. 2 Vide. Gentii Notas in +Gulistan Sheikh Sadi, p. 486, &c. 3 Poc. Spec. p. 48. 4 Ebn al +Hobeirah, apud Poc. in not. ad Carmen Tograi, p. 107. + + + + + Nor were the Arabs less propense to liberality after the coming of Mohammed +than their ancestors had been. I could produce many remarkable instances of +this commendable quality among them,5 but shall content myself with the +following. Three men were disputing in the court of the Caaba, which was the +most liberal person among the Arabs. One gave the preference to Abdallah, the +son of Jaafar, the uncle of Mohammed; another to Kais Ebn Saad Ebn Obādah; and +the third gave it to Arābah, of the tribe of Aws. After much debate, one that +was present, to end the dispute, proposed that each of them should go to his +friend and ask his assistance, that they might see what every one gave, and +form a judgment accordingly. This was agreed to; and Abdallah's friend, going +to him, found him with his foot in the stirrup, just mounting his camel for a +journey, and thus accosted him: "Son of the uncle of the apostle of GOD, I am +travelling and in necessity." Upon which Abdallah alighted, and bid him take +the camel with all that was upon her, but desired him not to part with a sword +which happened to be fixed to the saddle, because it had belonged to Ali, the +son of Abutāleb. So he took the camel, and found on her some vests of silk +and 4,000 pieces of gold; but the thing of greatest value was the sword. The +second went to Kais Ebn Saad, whose servant told him that his master was +asleep, and desired to know his business. The friend answered that he came to +ask Kais's assistance, being in want on the road. Whereupon the servant said +that he had rather supply his necessity than wake his master, and gave him a +purse of 7,000 pieces of gold, assuring him that it was all the money then in +the house. He also directed him to go to those who had the charge of the +camels, with a certain token, and take a camel and a slave, and return home +with them. When Kais awoke, and his servant informed him of what he had done, +he gave him his freedom, and asked him why he did not call him, "For," says +he, "I would have given him more." The third man went to Arābah, and met him +coming out of his house in order to go to prayers, and leaning on two slaves, +because his eyesight failed him. The friend no sooner made known his case, +but Arābah let go the slaves, and clapping his hands together, loudly lamented +his misfortune in having no money, but desired him to take the two slaves, +which the man refused to do, till Arābah protested that if he would not accept +of them he gave them their liberty, and leaving the slaves, groped his way +along by the wall. On the return of the adventurers, judgment was +unanimously, and with great justice, given by all who were present, that +Arābah was the most generous of the three. + Nor were these the only good qualities of the Arabs; they are commended by +the ancients for being most exact to their words,1 and respectful to their +kindred.2 And they have always been celebrated for their quickness of +apprehension and penetration, and the vivacity of their wit, especially those +of the desert.3 + As the Arabs have their excellencies, so have they, like other nations, +their defects and vices. Their own writers acknowledge that they have + + 5 Several may be found in D'Herbelot's Bibl. Orient., particularly in the +articles of Hasan the son of Ali, Maan, Fadhel, and Ebn Yahya. 1 +Herodot. l.3, c. 8. 2 Strabo, l. 16, p. 1129. 3 Vide +D'Herbel. Bibl. Orient. p. 121. + + + + +a natural disposition to war, bloodshed, cruelty, and rapine, being so much +addicted to bear malice that they scarce ever forget an old grudge; which +vindictive temper some physicians say is occasioned by their frequent feeding +on camel's flesh (the ordinary diet of the Arabs of the desert, who are +therefore observed to be most inclined to these vices), that creature being +most malicious and tenacious of anger,4 which account suggests a good reason +for a distinction of meats. + The frequent robberies committed by these people on merchants and +travellers have rendered the name of an Arab almost infamous in Europe; this +they are sensible of, and endeavour to excuse themselves by alleging the hard +usage of their father Ismael, who, being turned out of doors by Abraham, had +the open plains and deserts given him by GOD for his patrimony, with +permission to take whatever he could find there; and on this account they +think they may, with a safe conscience, indemnify themselves as well as they +can, not only on the posterity of Isaac, but also on everybody else, always +supposing a sort of kindred between themselves and those they plunder. And in +relating their adventures of this kind, they think it sufficient to change the +expression, and instead of "I robbed a man of such or such a thing," to say, +"I gained it."1 We must not, however, imagine that they are the less honest +for this among themselves, or towards those whom they receive as friends; on +the contrary, the strictest probity is observed in their camp, where +everything is open and nothing ever known to be stolen.2 + The sciences the Arabians chiefly cultivated before Mohammedism, were +three; that of their genealogies and history, such a knowledge of the stars as +to foretell the changes of weather, and the interpretation of dreams.3 They +used to value themselves excessively on account of the nobility of their +families, and so many disputes happened on that occasion, that it is no wonder +if they took great pains in settling their descents. What knowledge they had +of the stars was gathered from long experience, and not from any regular +study, or astronomical rules.4 The Arabians, as the Indians also did, chiefly +applied themselves to observe the fixed stars, contrary to other nations, +whose observations were almost confined to the planets, and they foretold +their effects from their influences, not their nature; and hence, as has been +said, arose the difference of the idolatry of the Greeks and Chaldeans, who +chiefly worshipped the planets, and that of the Indians, who worshipped the +fixed star. The stars or asterisms they most usually foretold the weather by, +were those they called Anwā, or the houses of the moon. These are 28 in +number, and divide the zodiac into as many parts, through one of which the +moon passes every night;5 as some of them set in the morning, others rise +opposite to them, which happens every thirteenth night; and from their rising +and setting, the Arabs, by long experience, observed what changes happened in +the air, and at length, as has been said, came to ascribe divine power to +them; saying, that their rain was from such or such a star: which expression +Mohammed condemned, and absolutely forbade them to use it in the old sense; + + 4 Vide Poc. Spec. p. 87, Bochart, Hierozoic. l. 2, c. I. 1 +Voyage dans la Palest. p. 220, &c. 2 Ibid. p. 213, &c. 3 Al +Shahrestani, apud Pocock Orat. ubi sup. p. 9, and Spec. 164. 4 +Abulfarag, p. 161. +5 Vide Hyde, in not. ad Tabulas stellar. fixar. Ulugh Beigh, p. 5. + + + + +unless they meant no more by it, than that GOD had so ordered the seasons, +that when the moon was in such or such a mansion or house, or at the rising or +setting of such and such a star, it should rain or be windy, hot or cold.1 + The old Arabians therefore seem to have made no further progress in +astronomy, which science they afterwards cultivated with so much success and +applause, than to observe the influence of the stars on the weather, and to +give them names; and this it was obvious for them to do, by reason of their +pastoral way of life, lying night and day in the open plains. The names they +imposed on the stars generally alluded to cattle and flocks, and they were so +nice in distinguishing them, that no language has so many names of stars and +asterisms as the Arabic; for though they have since borrowed the names of +several constellations from the Greeks, yet the far greater part are of their +own growth, and much more ancient, particularly those of the more conspicuous +stars, dispersed in several constellations, and those of the lesser +constellations which are contained within the greater, and were not observed +or named by the Greeks.2 + Thus have I given the most succinct account I have been able, of the state +of the ancient Arabians before Mohammed, or, to use their expression, in the +time of ignorance. I shall now proceed briefly to consider the state of +religion in the east, and of the two great empires which divided that part of +the world between them, at the time of Mohammed's setting up for a prophet, +and what were the conducive circumstances and accidents that favoured his +success. + + +_______ + + +SECTION II. + +OF THE STATE OF CHRISTIANITY, PARTICULARLY OF THE EASTERN + CHURCHES, AND OF JUDAISM, AT THE TIME OF MOHAMMED'S + APPEARANCE; AND OF THE METHODS TAKEN BY HIM FOR THE + ESTABLISHING OF HIS RELIGION, AND THE CIRCUMSTANCES WHICH + CONCURRED THERETO. + +IF WE look into the ecclesiastical historians even from the third century, we +shall find the Christian world to have then had a very different aspect from +what some authors have represented; and so far from being endued with active +graces, zeal, and devotion, and established within itself with purity of +doctrine, union, and firm profession of the faith,1 that on the contrary, what +by the ambition of the clergy, and what by drawing the abstrusest niceties +into controversy, and dividing and subdividing about them into endless schisms +and contentions, they had so destroyed that peace, love, and charity from +among + + 1 Vide Poc. Spec. p. 163, &c. 2 Vide Hyde ubi sup. p. 4. + 1 Ricaut's State of the Ottoman Empire, p. 187. + + + + + +them, which the Gospel was given to promote; and instead thereof continually +provoked each other to that malice, rancour, and every evil work; that they +had lost the whole substance of their religion, while they thus eagerly +contended for their own imaginations concerning it; and in a manner quite +drove Christianity out of the world by those very controversies in which they +disputed with each other about it.2 In these dark ages it was that most of +those superstitions and corruptions we now justly abhor in the church of Rome +were not only broached, but established; which gave great advantages to the +propagation of Mohammedism. The worship of saints and images, in particular, +was then arrived at such a scandalous pitch that it even surpassed whatever is +now practised among the Romanists.3 + After the Nicene council, the eastern church was engaged in perpetual +controversies, and torn to pieces by the disputes of the Arians, Sabellians, +Nestorians, and Eutychians: the heresies of the two last of which have been +shown to have consisted more in the words and form of expression than in the +doctrines themselves;4 and were rather the pretences than real motives of +those frequent councils to and from which the contentious prelates were +continually riding post, that they might bring everything to their own will +and pleasure.1 And to support themselves by dependants and bribery, the +clergy in any credit at court undertook the protection of some officer in the +army, under the colour of which justice was publicly sold, and all corruption +encouraged. + In the western church Damasus and Ursicinus carried their contests at Rome +for the episcopal seat so high, that they came to open violence and murder, +which Viventius the governor not being able to suppress, he retired into the +country, and left them to themselves, till Damasus prevailed. It is said that +on this occasion, in the church of Sicininus, there were no less than 137 +found killed in one day. And no wonder they were so fond of these seats, when +they became by that means enriched by the presents of matrons, and went abroad +in their chariots and sedans in great state, feasting sumptuously even beyond +the luxury of princes, quite contrary to the way of living of the country +prelates, who alone seemed to have some temperance and modesty left.2 + These dissensions were greatly owing to the emperors, and particularly to +Constantius, who, confounding the pure and simple Christian religion with +anile superstitions, and perplexing it with intricate questions, instead of +reconciling different opinions, excited many disputes, which he fomented as +they proceeded with infinite altercations.3 This grew worse in the time of +Justinian, who, not to be behind the bishops to the fifth and sixth centuries +in zeal, thought it no crime to condemn to death a man of a different +persuasion from his own.4 + This corruption of doctrine and morals in the princes and clergy, was +necessarily followed by a general depravity of the people;5 those of all +conditions making it their sole business to get money by any means, + + 2 Prideaux's preface to his Life of Mahomet. 3 Vide La Vie de +Mahommed, par Boulainvilliers, p. 219, &c. +4 Vide Simon, Hist. Crit. de la Créance, &c. des Nations du Levant. + 1 Ammian. Marcellin. l. 2I. Vide etiam Euseb. Hist. Eccles. l. 8, c. +I. Sozom. l. I, c. 114, &c. Hilar. and Sulpic. Sever. in Hist. Sacr. p. 112, +&c. 2 Ammian. Marcellin. lib. 27. +3 Idem, l. 2I. 4 Procop. in Anecd. p. 60. 5 See an instance +of the wickedness of the Christian army, even when they were under the terror +of the Saracens, in Ockley's Hist. of the Sarac., vol. i. p. 239. + + + + +and then to squander it away when they had got it in luxury and debauchery.6 + But, to be more particular as to the nation we are now writing of, Arabia +was of old famous for heresies;7 which might be in some measure attributed to +the liberty and independency of the tribes. Some of the Christians of that +nation believed the soul died with the body, and was to be raised again with +it at the last day:1 these Origen is said to have convinced.2 Among the Arabs +it was that the heresies of Ebion, Beryllus, and the Nazaręns,3 and also that +of the Collyridians, were broached, or at least propagated; the latter +introduced the Virgin Mary for GOD, or worshipped her as such, offering her a +sort of twisted cake called collyris, whence the sect had its name.4 + This notion of the divinity of the Virgin Mary was also believed by some at +the council of Nice, who said there were two gods besides the Father, viz., +Christ and the Virgin Mary, and were thence named Mariamites.5 Others +imagined her to be exempt from humanity, and deified; which goes but little +beyond the Popish superstition in calling her the complement of the Trinity, +as if it were imperfect without her. This foolish imagination is justly +condemned in the Korān6 as idolatrous, and gave a handle to Mohammed to attack +the Trinity itself. + Other sects there were of many denominations within the borders of Arabia, +which took refuge there from the proscriptions of the imperial edicts; several +of whose notions Mohammed incorporated with his religion, as may be observed +hereafter. + Though the Jews were an inconsiderable and despised people in other parts +of the world, yet in Arabia, whither many of them fled from the destruction of +Jerusalem, they grew very powerful, several tribes and princes embracing their +religion; which made Mohammed at first show great regard to them, adopting +many of their opinions, doctrines, and customs; thereby to draw them, if +possible, into his interest. But that people, agreeably to their wonted +obstinacy, were so far from being his proselytes, that they were some of the +bitterest enemies he had, waging continual war with him, so that their +reduction cost him infinite trouble and danger, and at last his life. This +aversion of theirs created at length as great a one in him to them, so that he +used them, for the latter part of his life, much worse than he did the +Christians, and frequently exclaims against them in his Korān; his followers +to this day observe the same difference between them and the Christians, +treating the former as the most abject and contemptible people on earth. + It has been observed by a great politician,7 that it is impossible a person +should make himself a prince and found a state without opportunities. If the +distracted state of religion favoured the designs of Mohammed on that side, +the weakness of the Roman and Persian monarchies might flatter him with no +less hopes in any attempt on those once formidable empires, either of which, +had they been in their full vigour, must have crushed Mohammedism in its +birth; whereas nothing nourished it more than the success the Arabians met +with in + + 6 Vide Boulainvill. Vie de Mahom. ubi sup. 7 Vide Sozomen. Hist. +Eccles. l. r, c. 16, 17. Sulpic. Sever. ubi supra. +1 Euseb. Hist. Eccles. l. 6, c. 33. 2 Idem ibid. c. 37. + 3 Epiphan. de Hęresi. l, I; Hęr. 40. +4 Idem ibid. l. 3; Hęres. 75, 79. 5 Elmacin. Eutych. + 6 Cap. 5. +7 Machiavelli, Princ. c. 6, p. 19. + + + +their enterprises against those powers, which success they failed not to +attribute to their new religion and the divine assistance thereof. + The Roman empire declined apace after Constantine, whose successors were +for the generality remarkable for their ill qualities, especially cowardice +and cruelty. By Mohammed's time, the western half of the empire was overrun +by the Goths; and the eastern so reduced by the Huns on the one side, and the +Persians on the other, that it was not in a capacity of stemming the violence +of a powerful invasion. The emperor Maurice paid tribute to the Khagān or +king of the Huns; and after Phocas had murdered his master, such lamentable +havoc there was among the soldiers, that when Heraclius came, not above seven +years after, to muster the army, there were only two soldiers left alive, of +all those who had borne arms when Phocas first usurped the empire. And though +Heraclius was a prince of admirable courage and conduct, and had done what +possibly could be done to restore the discipline of the army, and had had +great success against the Persians, so as to drive them not only out of his +own dominions, but even out of part of their own; yet still the very vitals of +the empire seemed to be mortally wounded; that there could no time have +happened more fatal to the empire or more favourable to the enterprises of the +Arabs, who seem to have been raised up on purpose by GOD, to be a scourge to +the Christian church, for not living answerably to that most holy religion +which they had received.1 + The general luxury and degeneracy of manners into which the Grecians were +sunk, also contributed not a little to the enervating their forces, which were +still further drained by those two great destroyers, monachism and +persecution. + The Persians had also been in a declining condition for some time before +Mohammed, occasioned chiefly by their intestine broils and dissensions; great +part of which arose from the devilish doctrines of Manes and Mazdak. The +opinions of the former are tolerably well known: the latter lived in the reign +of Khosru Kobād, and pretended himself a prophet sent from GOD to preach a +community of women and possessions, since all men were brothers and descended +from the same common parents. This he imagined would put an end to all feuds +and quarrels among men, which generally arose on account of one of the two. +Kobād himself embraced the opinions of this impostor, to whom he gave leave, +according to his new doctrine, to lie with the queen his wife; which +permission Anushirwān, his son, with much difficulty prevailed on Mazdak not +to make use of. These sects had certainly been the immediate ruin of the +Persian empire, had not Anushirwān, as soon as he succeeded his father, put +Mazdek to death with all his followers, and the Manicheans also, restoring the +ancient Magian religion.2 + In the reign of this prince, deservedly surnamed the Just, Mohammed was +born. He was the last king of Persia who deserved the throne, which after him +was almost perpetually contended for, till subverted by the Arabs. His son +Hormūz lost the love of his subjects by his excessive cruelty; having had his +eyes put out by his wife's brothers, he was + + 1 Ockley's Hist. of the Saracens, vol. i. p. 19, &c. 2 Vide Poc. Spec. +p. 70. + + + + +obliged to resign the crown to his son Khosrū Parvīz, who at the instigation +of Bahrām Chubīn had rebelled against him, and was afterwards strangled. +Parvīz was soon obliged to quit the throne to Bahrām; but obtaining succours +of the Greek emperor Maurice, he recovered the crown: yet towards the latter +end of a long reign he grew so tyrannical and hateful to his subjects, that +they held private correspondence with the Arabs; and he was at length deposed, +imprisoned, and slain by his son Shirūyeh.1 After Parvīz no less than six +princes possessed the throne in less than six years. These domestic broils +effectually brought ruin upon the Persians; for though they did rather by the +weakness of the Greeks, than their own force, ravage Syria, and sack Jerusalem +and Damascus under Khosrū Parvīz; and, while the Arabs were divided and +independent, had some power in the province of Yaman, where they set up the +four last kings before Mohammed; yet when attacked by the Greeks under +Heraclius, they not only lost their new conquests, but part of their own +dominions; and no sooner were the Arabs united by Mohammedism, than they beat +them in every battle, and in a few years totally subdued them. + As these empires were weak and declining, so Arabia, at Mohammed's setting +up, was strong and flourishing; having been peopled at the expense of the +Grecian empire, whence the violent proceedings of the domineering sects forced +many to seek refuge in a free country, as Arabia then was, where they who +could not enjoy tranquility and their conscience at home, found a secure +retreat. The Arabians were not only a populous nation, but unacquainted with +the luxury and delicacies of the Greeks and Persians, and inured to hardships +of all sorts; living in a most parsimonious manner, seldom eating any flesh, +drinking no wine, and sitting on the ground. Their political government was +also such as favoured the designs of Mohammed; for the division and +independency of their tribes were so necessary to the first propagation of his +religion, and the foundation of his power, that it would have been scarce +possible for him to have effected either, had the Arabs been united in one +society. But when they had embraced his religion, the consequent union of +their tribes was no less necessary and conducive to their future conquests and +grandeur. + This posture of public affairs in the eastern world, both as to its +religious and political state, it is more than probably Mohammed was well +acquainted with; he having had sufficient opportunities of informing himself +in those particulars, in his travels as a merchant in his younger years: and +though it is not to be supposed his views at first were so extensive as +afterwards, when they were enlarged by his good fortune, yet he might +reasonably promise himself success in his first attempts from thence. As he +was a man of extraordinary parts and address, he knew how to make the best of +every incident, and turn what might seem dangerous to another, to his own +advantage. + Mohammed came into the world under some disadvantages, which he soon +surmounted. His father Abd'allah was a younger son2 of Abd'almotalleb, and +dying very young and in his father's lifetime, left + + 1 Vide Teixeira, Relaciones de los Reyes de Persia, p. 195, &c. + 2 He was not his eldest son, as Dr. Prideaux tells us, whose +reflections built on that foundation must necessarily fail (see his Life of +Mahomet, p. 9); nor yet his youngest son, as M. De Boulainvilliers (Vie de +Mahommed, p. 182, &c) supposes; for Hamza and al Abbās were both younger than +Abd'allah. + + + + +his widow and infant son in very mean circumstances, his whole substance +consisting but of five camels and one Ethiopian she-slave.1 Abd'almotalleb +was therefore obliged to take care of his grandchild Mohammed, which he not +only did during his life, but at his death enjoined his eldest son Abu Tāleb, +who was brother to Abd'allah by the same mother, to provide for him for the +future; which he very affectionately did, and instructed him in the business +of a merchant, which he followed; and to that end he took him with him into +Syria when he was but thirteen, and afterward recommended him to Khadījah, a +noble and rich widow, for her factor, in whose service he behaved himself so +well, that by making him her husband she soon raised him to an equality with +the richest in Mecca. + After he began by this advantageous match to live at his ease, it was that +he formed the scheme of establishing a new religion, or, as he expressed it, +of replanting the only true and ancient one, professed by Adam, Noah, Abraham, +Moses, Jesus, and all the prophets,2 by destroying the gross idolatry into +which the generality of his countrymen had fallen, and weeding out the +corruptions and superstitions which the latter Jews and Christians had, as he +thought, introduced into their religion, and reducing it to its original +purity, which consisted chiefly in the worship of the one only GOD. + Whether this was the effect of enthusiasm, or only a design to raise +himself to the supreme government of his country, I will not pretend to +determine. The latter is the general opinion of the Christian writers, who +agree that ambition, and the desire of satisfying his sensuality, were the +motives of his undertaking. It may be so; yet his first views, perhaps, were +not so interested. His original design of bringing the pagan Arabs to the +knowledge of the true GOD, was certainly noble, and highly to be commended; +for I cannot possibly subscribe to the assertion of a late learned writer,3 +that he made the nation exchange their idolatry for another religion +altogether as bad. Mohammed was no doubt fully satisfied in his conscience of +the truth of his grand point, the unity of GOD, which was what he chiefly +attended to; all his other doctrines and institutions being rather accidental +and unavoidable, than premeditated and designed. + Since then Mohammed was certainly himself persuaded of his grand article of +faith, which, in his opinion, was violated by all the rest of the world; not +only by the idolaters, but by the Christians, as well those who rightly +worshipped Jesus as GOD, as those who superstitiously adored the Virgin Mary, +saints, and images; and also by the Jews, who are accused in the Korān of +taking Ezra for the son of GOD;4 it is easy to conceive that he might think it +a meritorious work to rescue the world from such ignorance and superstition; +and by degrees, with the help of a warm imagination, which an Arab seldom +wants,5 to suppose himself destined by providence for the effecting that great +reformation. And this fancy of his might take still deeper root in his mind, +during the solitude he thereupon affected, usually retiring for a month in the +year to a cave in Mount Hara, near Mecca. One thing which may be probably +urged against the enthusiasm of this prophet of + + 1 Abulfeda, Vit. Moham. p. 2. 2 See Kor. c. 2. 3 +Prideaux's Life of Mahomet, p. 76. 4 Kor. c. 9. 5 See +Casaub. of Enthusiasm, p. 148. + + + + +the Arabs, is the wise conduct and great prudence he all along showed in +pursuing his design, which seem inconsistent with the wild notions of a hot- +brained religionist. But though all enthusiasts or madmen do not behave with +the same gravity and circumspection that he did, yet he will not be the first +instance, by several, of a person who has been out of the way only quoad hoc, +and in all other respects acted with the greatest decency and precaution. + The terrible destruction of the eastern churches, once so glorious and +flourishing, by the sudden spreading of Mohammedism, and the great successes +of its professors against the Christians, necessarily inspire a horror of that +religion in those to whom it has been so fatal; and no wonder if they +endeavour to set the character of its founder, and its doctrines, in the most +infamous light. But the damage done by Mohammed to Christianity seems to have +been rather owing to his ignorance than malice; for his great misfortune was, +his not having a competent knowledge of the real and pure doctrines of the +Christian religion, which was in his time so abominably corrupted, that it is +not surprising if he went too far, and resolved to abolish what he might think +incapable of reformation. + It is scarce to be doubted but that Mohammed had a violent desire of being +reckoned an extraordinary person, which he could attain to by no means more +effectually, than by pretending to be a messenger sent from GOD, to inform +mankind of his will. This might be at first his utmost ambition; and had his +fellow-citizens treated him less injuriously, and not obliged him by their +persecutions to seek refuge elsewhere, and to take up arms against them in his +own defence, he had perhaps continued a private person, and contented himself +with the veneration and respect due to his prophetical office; but being once +got at the head of a little army, and encouraged by success, it is no wonder +if he raised his thoughts to attempt what had never before entered his +imagination. + That Mohammed was, as the Arabs are by complexion,1 a great lover of women, +we are assured by his own confession; and he is constantly upbraided with it +by the controversial writers, who fail not to urge the number of women with +whom he had to do, as a demonstrative argument of his sensuality, which they +think sufficiently proves him to have been a wicked man, and consequently an +impostor. But it must be considered that polygamy, though it be forbidden by +the Christian religion, was in Mohammed's time frequently practised in Arabia +and other parts of the east, and was not counted an immorality, nor was a man +worse esteemed on that account; for which reason Mohammed permitted the +plurality of wives, with certain limitations, among his own followers, who +argue for the lawfulness of it from several reasons, and particularly from the +examples of persons allowed on all hands to have been good men; some of whom +have been honoured with the divine correspondence. The several laws relating +to marriages and divorces, and the peculiar privileges granted to Mohammed in +his Korān, were almost all taken by him from the Jewish decisions, as will +appear hereafter; and therefore he might think those + +1 Ammian. Marcell. l. 14, c. 4. + + + + +institutions the more just and reasonable, as he found them practised or +approved by the professors of a religion which was confessedly of divine +original. + But whatever were his motives, Mohammed had certainly the personal +qualifications which were necessary to accomplish his undertaking. The +Mohammedan authors are excessive in their commendations of him, and speak much +of his religious and moral virtues; as his piety, veracity, justice, +liberality, clemency, humility, and abstinence. His charity, in particular, +they say, was so conspicuous, that he had seldom any money in his house, +keeping no more for his own use than was just sufficient to maintain his +family; and he frequently spared even some part of his own provisions to +supply the necessities of the poor; so that before the year's end he had +generally little or nothing left:1 "GOD," says al Bokhāri, "offered him the +keys of the treasures of the earth, but he would not accept them." Though the +eulogies of these writers are justly to be suspected of partiality, yet thus +much, I think, may be inferred from thence, that for an Arab who had been +educated in Paganism, and had but a very imperfect knowledge of his duty, he +was a man of at least tolerable morals, and not such a monster of wickedness +as he is usually represented. And indeed it is scarce possible to conceive, +that a wretch of so profligate a character should ever have succeeded in an +enterprise of this nature; a little hypocrisy and saving of appearances, at +least, must have been absolutely necessary; and the sincerity of his +intentions is what I pretend not to inquire into. + He had indisputably a very piercing and sagacious wit, and was thoroughly +versed in all the arts of insinuation.2 The eastern historians describe him +to have been a man of an excellent judgment, and a happy memory; and these +natural parts were improved by a great experience and knowledge of men, and +the observations he had made in his travels. They say he was a person of few +words, of an equal cheerful temper, pleasant and familiar in conversation, of +inoffensive behaviour towards his friends, and of great condescension towards +his inferiors.3 To all which were joined a comely agreeable person, and a +polite address; accomplishments of no small service in preventing those in his +favour whom he attempted to persuade. + As to acquired learning, it is confessed he had none at all; having had no +other education than what was customary in his tribe, who neglected, and +perhaps despised, what we call literature; esteeming no language in comparison +with their own, their skill in which they gained by use and not by books, and +contenting themselves with improving their private experience by committing to +memory such passages of their poets as they judged might be of use to them in +life. This defect was so far from being prejudicial or putting a stop to his +design, that he made the greatest use of it; insisting that the writings which +he produced as revelations from GOD, could not possibly be a forgery of his +own; because it was not conceivable that a person who could neither write nor +read should be able to compose a book of such excellent doctrine, and in so +elegant a style; and thereby obviating + + 1 Vide Abulfeda Vit. Moham. p. 144, &c. 2 Vide Prid. Life of +Mahomet, p. 105. 3 Vide Abulfed. ubi sup. + + + +an objection that might have carried a great deal of weight.1 And for this +reason his followers, instead of being ashamed of their master's ignorance, +glory in it, as an evident proof of his divine mission, and scruple not to +call him (as he is indeed called in the Korān itself2) the "illiterate +prophet." + The scheme of religion which Mohammed framed, and the design and artful +contrivance of those written revelations (as he pretended them to be) which +compose his Korān, shall be the subject of the following sections: I shall +therefore in the remainder of this relate, as briefly as possible, the steps +he took towards the effecting of his enterprise, and the accidents which +concurred to his success therein. + Before he made any attempt abroad, he rightly judged that it was necessary +for him to begin by the conversion of his own household. Having therefore +retired with his family, as he had done several times before, to the above- +mentioned cave in Mount Hara, he there opened the secret of his mission to his +wife Khadījah; and acquainted her that the angel Gabriel had just before +appeared to him, and told him that he was appointed the apostle of GOD: he +also repeated to her a passage3 which he pretended had been revealed to him by +the ministry of the angel, with those other circumstances of his first +appearance, which are related by the Mohammedan writers. Khadījah received +the news with great joy,1 swearing by him in whose hands her soul was, that +she trusted he would be the prophet of his nation, and immediately +communicated what she had heard to her cousin, Warakah Ebn Nawfal, who, being +a Christian, could write in the Hebrew character, and was tolerably well +versed in the scriptures;2 and he as readily came into her opinion, assuring +her that the same angel who had formerly appeared unto Moses was now sent to +Mohammed.3 This first overture the prophet made in the month of Ramadān, in +the fortieth year of his age, which is therefore usually called the year of +his mission. + Encouraged by so good a beginning, he resolved to proceed, and try for some +time what he could do by private persuasion, not daring to hazard the whole +affair by exposing it too suddenly to the public. He soon made proselytes of +those under his own roof, viz., his wife Khadījah, his servant Zeid Ebn +Hāretha (to whom he gave his freedom4 on that occasion, which afterwards +became a rule to his followers), and his cousin and pupil Ali, the son of Abu +Tāleb, though then very young: but this last, making no account of the other +two, used to style himself the "first of believers." The next person Mohammed +applied to was Abdallah Ebn Abi Kohāfa, surnamed Abu Becr, a man of great +authority among the Koreish, and one whose interest he well knew would be of +great service to him, as it soon appeared, for Abu Becr being gained over, +prevailed also on Othmān Ebn Affān, Abd'alrahmān Ebn Awf, Saad Ebn Abi Wakkās, +al Zobeir Ebn al Awām, and Telha Ebn Obeid'allah, all principal men in Mecca, +to follow his example. + + 1 See Kor. c. 29. Prid. Life of Mahomet, p. 28, &c. 2 Chap. 7. + 3 This passage is generally agreed to be the first five verses of the +96th chapter. 1 I do not remember to have read in any eastern +author, that Khadījah ever rejected her husband's pretences as delusions, or +suspected him of any imposture. Yet see Prideaux's Life of Mahomet, p. 11, +&c. 2 Vide Poc. Spec. p. 157. 3 Vide Abulfed. Vit. +Moham. p. 16, where the learned translator has mistaken the meaning of this +passage. 4 For he was his purchased slave, as Abulfeda expressly +tells us, and not his cousin-german, as M. de Boulainvill. asserts (Vie de +Mah. p. 273). + + + + + +These men were the six chief companions, who, with a few more, were converted +in the space of three years, at the end of which, Mohammed having, as he +hoped, a sufficient interest to support him, made his mission no longer a +secret, but gave out that GOD had commanded him to admonish his near +relations;5 and in order to do it with more convenience and prospect of +success, he directed Ali to prepare an entertainment, and invite the sons and +descendants of Abd'almotalleb, intending then to open his mind to them; this +was done, and about forty of them came; but Abu Laheb, one of his uncles, +making the company break up before Mohammed had an opportunity of speaking, +obliged him to give them a second invitation the next day; and when they were +come, he made them the following speech: "I know no man in all Arabia who can +offer his kindred a more excellent thing than I now do you. I offer you +happiness, both in this life and in that which is to come. GOD Almighty hath +commanded me to call you unto him; who therefore among you will be assisting +to me herein, and become my brother and my vicegerent?" All of them +hesitating, and declining the matter, Ali at length rose up and declared that +he would be his assistant, and vehemently threatened those who should oppose +him. Mohammed upon this embraced Ali with great demonstrations of affection, +and desired all who were present to hearken to and obey him as his deputy, at +which the company broke out into great laughter, telling Abu Tāleb that he +must now pay obedience to his son. + This repulse however was so far from discouraging Mohammed, that he began +to preach in public to the people, who heard him with some patience, till he +came to upbraid them with the idolatry, obstinacy, and perverseness of +themselves and their fathers, which so highly provoked them that they declared +themselves his enemies, and would soon have procured his ruin had he not been +protected by Abu Tāleb. The chief of the Koreish warmly solicited this person +to desert his nephew, making frequent remonstrances against the innovations he +was attempting, which proving ineffectual, they at length threatened him with +an open rupture if he did not prevail on Mohammed to desist. At this, Abu +Tāleb was so far moved that he earnestly dissuaded his nephew from pursuing +the affair any farther, representing the great danger he and his friends must +otherwise run. But Mohammed was not to be intimidated, telling his uncle +plainly "that if they set the sun against him on his right hand, and the moon +on his left, he would not leave his enterprise;" and Abu Tāleb, seeing him so +firmly resolved to proceed, used no further arguments, but promised to stand +by him against all his enemies.6 + The Koreish, finding they could prevail neither by fair words nor menaces, +tried what they could do by force and ill-treatment, using Mohammed's +followers so very injuriously that it was not safe for them to continue at +Mecca any longer: whereupon Mohammed gave leave to such of them as had not +friends to protect them, to seek for refuge elsewhere. And accordingly, in +the fifth year of the prophet's mission, sixteen of them, four of whom were +women, fled into Ethiopia; and among them Othmān Ebn Affān and his wife +Rakīah, Mohammed's + + 5 Kor. c. 74. See the notes thereon. 6 Abulfeda ubi +supra. + + + +daughter. This was the first flight; but afterwards several others followed +them, retiring one after another, to the number of eighty-three men and +eighteen women, besides children.1 These refugees were kindly received by the +Najāshi,2 or king of Ethiopia, who refused to deliver them up to those whom +the Koreish sent to demand them, and, as the Arab writers unanimously attest, +even professed the Mohammedan religion. + In the sixth year of his mission3 Mohammed had the pleasure of seeing his +party strengthened by the conversion of his uncle Hamza, a man of great valour +and merit, and of Omar Ebn al Khattāb, a person highly esteemed, and once a +violent opposer of the prophet. As persecution generally advances rather than +obstructs the spreading of a religion, Islamism made so great a progress among +the Arab tribes, that the Koreish, to suppress it effectually, if possible, in +the seventh year of Mohammed's mission,4 made a solemn league or covenant +against the Hashemites and the family of al Motalleb, engaging themselves to +contract no marriages with any of them, and to have no communication with +them; and to give it the greater sanction, reduced it into writing, and laid +it up in the Caaba. Upon this the tribe became divided into two factions; and +the family of Hashem all repaired to Abu Tāleb, as their head; except only +Abd'al Uzza, surnamed Abu Laheb, who, out of his inveterate hatred to his +nephew and his doctrine, went over to the opposite party, whose chief was Abu +Sofiān Ebn Harb, of the family of Ommeya. + The families continued thus at variance for three years; but in the tenth +year of his mission, Mohammed told his uncle Abu Tāleb that GOD had manifestly +showed his disapprobation of the league which the Koreish had made against +them, by sending a worm to eat out every word of the instrument except the +name of GOD. Of this accident Mohammed had probably some private notice; for +Abu Tāleb went immediately to the Koreish and acquainted them with it; +offering, if it proved false, to deliver his nephew up to them; but in case it +were true, he insisted that they ought to lay aside their animosity, and annul +the league they had made against the Hashemites. To this they acquiesced, and +going to inspect the writing, to their great astonishment found it to be as +Abu Tāleb had said; and the league was thereupon declared void. + In the same year Abu Tāleb died, at the age of above fourscore; and it is +the general opinion that he died an infidel, though others say that when he +was at the point of death he embraced Mohammedism, and produce some passages +out of his poetical compositions to confirm their assertion. About a month, +or as some write, three days after the death of this great benefactor and +patron, Mohammed had the additional mortification to lose his wife Khadījah, +who had so generously made his fortune. For which reason this year is called +the year of mourning.5 + On the death of these two persons the Koreish began to be more troublesome +than ever to their prophet, and especially some who had formerly been his +intimate friends; insomuch that he found himself + + 1 Idem, Ebn Shohnah. 2 Dr. Prideaux seems to take this word +for a proper name, but it is only the title the Arabs give to every king of +this country. See his Life of Mahomet, p. 55 3 Ebn Shohnah + 4 Al Jannābi. +1 Abulfed. p. 28. Ebn Shohnah. + + + + +obliged to seek for shelter elsewhere, and first pitched upon Tāyet, about +sixty miles east from Mecca, for the place of his retreat. Thither therefore +he went, accompanied by his servant Zeid, and applied himself to two of the +chief of the tribe of Thakīf, who were the inhabitants of that place; but they +received him very coldly. However, he stayed there a month; and some of the +more considerate and better sort of men treated him with a little respect: but +the slaves and inferior people at length rose against him, and bringing him to +the wall of the city, obliged him to depart and return to Mecca, where he put +himself under the protection of al Motįam Ebn Adi.2 + This repulse greatly discouraged his followers: however, Mohammed was not +wanting to himself, but boldly continued to preach to the public assemblies at +the pilgrimage, and gained several proselytes, and among them six of the +inhabitants of Yathreb of the Jewish tribe of Khazraj, who on their return +home failed not to speak much in commendation of their new religion, and +exhorted their fellow-citizens to embrace the same. + In the twelfth year of his mission it was that Mohammed gave out that he he +had made his night journey from Mecca to Jerusalem and thence to heaven,3 so +much spoken of by all that write of him. Dr. Prideaux4 thinks he invented it +either to answer the expectations of those who demanded some miracle as a +proof of his mission, or else, by pretending to have conversed with GOD, to +establish the authority of whatever he should think fit to leave behind by way +of oral tradition, and make his sayings to serve the same purpose as the oral +law of the Jews. But I do not find that Mohammed himself ever expected so +great a regard should be paid to his sayings, as his followers have since +done; and seeing he all along disclaimed any power of performing miracles, it +seems rather to have been a fetch of policy to raise his reputation, by +pretending to have actually conversing with GOD in heaven, as Moses had +heretofore done in the mount, and to have received several institutions +immediately from him, whereas before he contented himself with persuading them +that he had all by the ministry of Gabriel. + However, this story seemed so absurd and incredible, that several of his +followers left him upon it, and it had probably ruined the whole design, had +not Abu Becr vouched for his veracity, and declared that if Mohammed affirmed +it to be true, he verily believed the whole. Which happy incident not only +retrieved the prophet's credit, but increased it to such a degree, that he was +secure of being able to make his disciples swallow whatever he pleased to +impose on them for the future. And I am apt to think this fiction, +notwithstanding its extravagance, was one of the most artful contrivances +Mohammed ever put in practice, and what chiefly contributed to the raising of +his reputation to that great height to which it afterwards arrived. + In this year, called by the Mohammedans the accepted year, twelve men of +Yathreb or Medina, of whom ten were of the tribe of Khazraj, and the other two +of that of Aws, came to Mecca, and took an oath of fidelity to Mohammed at al +Akaba, a hill on the north of that city. This oath was called the women's +oath, not that any women were pre- + + 2 Ebn Shohnah. 3 See the notes on the 17th chapter of the +Korān. 4 Life o Mahomet, p. 41, 51, &c. + + + + +sent at this time, but because a man was not thereby obliged to take up arms +in defence of Mohammed or his religion; it being the same oath that was +afterwards exacted of the women, the form of which we have in the Korān,1 and +is to this effect, viz.: "That they should renounce all idolatry; that they +should not steal, nor commit fornication, nor kill their children (as the +pagan Arabs used to do when they apprehended they should not be able to +maintain them2), nor forge calumnies; and that they should obey the prophet in +all things that were reasonable." When they had solemnly engaged to do all +this, Mohammed sent one of his disciples, named Masįb Ebn Omair, home with +them, to instruct them more fully in the grounds and ceremonies of his new +religion. + Masįb, being arrived at Medina, by the assistance of those who had been +formerly converted, gained several proselytes, particularly Osaid Ebn Hodeira, +a chief man of the city, and Saad Ebn Moādh, prince of the tribe of Aws; +Mohammedism spreading so fast, that there was scarce a house wherein there +were not some who had embraced it. + The next year, being the thirteenth of Mohammed's mission, Masįh returned +to Mecca, accompanied by seventy-three men and two women of Medina, who had +professed Islamism, besides some others who were as yet unbelievers. On their +arrival, they immediately sent to Mohammed, and offered him their assistance, +of which he was now in great need, for his adversaries were by this time grown +so powerful in Mecca, that he could not stay there much longer without +imminent danger. Wherefore he accepted their proposal, and met them one +night, by appointment, at al Akaba above mentioned, attended by his uncle al +Abbas, who, though he was not then a believer, wished his nephew well, and +made a speech to those of Medina, wherein he told them, that as Mohammed was +obliged to quit his native city, and seek an asylum elsewhere, and they had +offered him their protection, they would do well not to deceive him; and that +if they were not firmly resolved to defend and not betray him, they had better +declare their minds, and let him provide for his safety in some other manner. +Upon their protesting their sincerity, Mohammed swore to be faithful to them, +on condition that they should protect him against all insults, as heartily as +they would their own wives and families. They then asked him what recompense +they were to expect if they should happen to be killed in his quarrel; he +answered, Paradise. Whereupon they pledged their faith to him, and so +returned home;3 after Mohammed had chosen twelve out of their number, who were +to have the same authority among them as the twelve apostles of Christ had +among his disciples.4 + Hitherto Mohammed had propagated his religion by fair means, so that the +whole success of his enterprise, before his flight to Medina, must be +attributed to persuasion only, and not to compulsion. For before this second +oath of fealty or inauguration at al Akaba, he had no permission to use any +force at all; and in several places of the Korān, which he pretended were +revealed during his stay at Mecca, + + 1 Cap. 60. 2 Vide Kor. c. 6. 3 Abulfeda. Vit. +Moham. p. 40, &c. 4 Ebn Ishāk. + + + + +he declares his business was only to preach and admonish; that he had no +authority to compel any person to embrace his religion; and that whether +people believed, or not, was none of his concern, but belonged solely unto +GOD. And he was so far from allowing his followers to use force, that he +exhorted them to bear patiently those injuries which were offered them on +account of their faith; and when persecuted himself, chose rather to quit the +place of his birth and retire to Medina, than to make any resistance. But +this great passiveness and moderation seems entirely owing to his want of +power, and the great superiority of his opposers for the first twelve years of +his mission; for no sooner was he enabled, by the assistance of those of +Medina, to make head against his enemies, than he gave out, that GOD had +allowed him and his followers to defend themselves against the infidels; and +at length as his forces increased, he pretended to have the divine leave even +to attack them, and to destroy idolatry, and set up the true faith by the +sword; finding by experience that his designs would otherwise proceed very +slowly, if they were not utterly overthrown, and knowing on the other hand +that innovators, when they depend solely on their own strength, and can +compel, seldom run any risk; from whence, the politician observes, it follows, +that all the armed prophets have succeeded, and the unarmed ones have failed. +Moses, Cyrus, Theseus, and Romulus would not have been able to establish the +observance of their institutions for any length of time had they not been +armed.1 The first passage of the Korān which gave Mohammed the permission of +defending himself by arms, is said to have been that in the twenty-second +chapter; after which a great number to the same purpose were revealed. + That Mohammed had a right to take up arms for his own defence against his +unjust persecutors, may perhaps be allowed; but whether he ought afterwards to +have made use of that means for the establishing of his religion is a question +I will not here determine. How far the secular power may or ought to +interpose in affairs of this nature, mankind are not agreed. The method of +converting by the sword, gives no very favourable idea of the faith which is +so propagated, and is disallowed by everybody in those of another religion, +though the same persons are willing to admit of it for the advancement of +their own; supposing that though a false religion ought not to be established +by authority, yet a true one may; and accordingly force is almost as +constantly employed in these cases by those who have the power in their hands, +as it is constantly complained of by those who suffer the violence. It is +certainly one of the most convincing proofs that Mohammedism was no other than +human invention, that it owed its progress and establishment almost entirely +to the sword; and it is one of the strongest demonstrations of the divine +original of Christianity, that it prevailed against all the forces and powers +of the world by the mere dint of its own truth, after having stood the +assaults of all manner of persecutions, as well as other oppositions, for 300 +years together and at length made the Roman emperors themselves submit +thereto;2 after which time, indeed, this proof seems to fail, Christianity +being + + 1 Machiavelli, Princ. c. 6. 2 See Prideaux's Letter +to the Deists, p. 220, &c. + + + + +then established and Paganism abolished by public authority, which has had +great influence in the propagation of the one and destruction of the other +ever since.1 But to return. + Mohammed having provided for the security of his companions as well as his +own, by the league offensive and defensive which he had now concluded with +those of Medina, directed them to repair thither, which they accordingly did; +but himself with Abu Becr and Ali stayed behind, having not yet received the +divine permission, as he pretended, to leave Mecca. The Koreish, fearing the +consequence of this new alliance, began to think it absolutely necessary to +prevent Mohammed's escape to Medina, and having held a council thereon, after +several milder expedients had been rejected, they came to a resolution that he +should be killed; and agreed that a man should be chosen out of every tribe +for the execution of this design, and that each man should have a blow at him +with his sword, that the guilt of his blood might fall equally on all the +tribes, to whose united power the Hashemites were much inferior, and therefore +durst not attempt to revenge their kinsman's death. + This conspiracy was scarce formed when by some means or other it came to +Mohammed knowledge, and he gave out that it was revealed to him the angel +Gabriel, who had now ordered him to retire to Medina. Whereupon, to amuse his +enemies, he directed Ali to lie down in his place and wrap himself up in his +green cloak, which he did, and Mohammed escape miraculously, as they pretend,2 +to Abu Becr's house, unperceived by the conspirators, who had already +assembled at the prophet's door. They in the meantime, looking through the +crevice and seeing Ali, whom they took to be Mohammed himself, asleep, +continued watching there till morning, when Ali arose, and they found +themselves deceived. + From Abu Becr's house Mohammed and he went to a cave in Mount Thur, to the +south-east of Mecca, accompanied only by Amer Ebn Foheirah, Abu Becr's +servant, and Abd'allah Ebn Oreikat, an idolater, whom they had hired for a +guide. In this cave they lay hid three days to avoid the search of their +enemies, which they very narrowly escaped, and not without the assistance of +more miracles than one; for some say that the Koreish were struck with +blindness, so that they could not find the cave; others, that after Mohammed +and his companions were got in, two pigeons laid their eggs at the entrance, +and a spider covered the mouth of the cave with her web,3 which made them look +no farther.4 Abu Becr, seeing the prophet in such imminent danger, became +very sorrowful, whereupon Mohammed comforted him with these words, recorded in +the Korān:5 "Be not grieved, for GOD is with us." Their enemies being +retired, they left the cave and set out for Medina, by a by-road, and having +fortunately, or as the Mohammedans tell us, miraculously, escaped some who +were sent to pursue them, + + 1 See Bayle's Dict. Hist. Art. Mahomet, Rem. O. 2 See the notes +to chap. 8 and 36. 3 It is observable that the Jews have a +like tradition concerning David, when he fled from Saul into the cave; and the +Targum paraphrases these words of the second verse of Psalm lvii., which was +composed on occasion of that deliverance: "I will pray before the most high +GOD that performeth all things for me, in this manner; I will pray before the +most high GOD, who called a spider to weave a web for my sake in the mouth of +the cave." 4 Al Beidāwi in Kor. c. 9. Vide D'Herbel. Bibl. +Orient p. 445. 5 Cap. 9. + + + +arrived safely at that city; whither Ali followed them in three days, after he +had settled some affairs at Mecca.4 + The first thing Mohammed did after his arrival at Medina, was to build a +temple for his religious worship, and a house for himself, which he did on a +parcel of ground which had before served to put camels in, or as others tell +us, for a burying-ground, and belonged to Sahal and Soheil the sons of Amru, +who were orphans.5 This action Dr. Prideaux exclaims against, representing it +as a flagrant instance of injustice, for that, says he, he violently +dispossessed these poor orphans, the sons of an inferior artificer (whom the +author he quotes6 calls a carpenter) of this ground, and so founded the first +fabric of his worship with the like wickedness as he did his religion.7 But +to say nothing of the improbability that Mohammed should act in so impolitic a +manner at his first coming, the mohammedan writers set this affair ina quite +different light; one tells us that he treated with the lads about the price of +the ground, but they desired he would accept it asa present;8 however, as +historians of good credit assure us, he actually bought it,9 and the money was +paid by Abu Becr.1 Besides, had Mohammed accepted it as a present, the +orphans were in circumstances sufficient to have afforded it; for they were of +a very good family, of the tribe of Najjār, one of the most illustrious among +the Arabs, and not the sons of a carpenter, as Dr. Prideaux's author writes, +who took the word Najjār, which signifies a carpenter, for an appellative, +whereas it is a proper name.2 + Mohammed being securely settled at Medina, and able not only to defend +himself against the insults of his enemies, but to attack them, began to send +out small parties to make reprisals on the Koreish; the first party consisting +of no more than nine men, who intercepted and plundered a caravan belonging to +that tribe, and in the action took two prisoners. But what established his +affairs very much, and was the foundation on which he built all his succeeding +greatness, was the gaining of the battle of Bedr, which was fought in the +second year of the Hejra, and is so famous in the Mohammedan history.3 As my +design is not to write the life of Mohammed, but only to describe the manner +in which he carried on his enterprise, I shall not enter into any detail of +his subsequent battles and expeditions, which amounted to a considerable +number. Some reckon no less than twenty-seven expeditions wherein Mohammed +was personally present, in nine of which he gave battle, besides several other +expeditions in which he was not present:4 some of them, however, will be +necessarily taken notice of in explaining several passages of the Korān. His +forces he maintained partly by the contributions of his followers for this +purpose, which he called by the name of Zacāt or alms, and the paying of which +he very artfully made one main article of his religion; and partly by ordering +a fifth part of the plunder to be brought into the public treasury for that +purpose, in which manner he likewise pretended to act by the divine direction. + + 4 Abulfeda. Vit. Moh. p. 50, &c. Ebn Shohnah. 5 Abulfeda, ib. +p. 52, 53. 6 Disputatio Christiani contra Saracen. c. 4. + 7 Prideaux's Life of Mahomet, p. 58. 8 Al Bokhāri in +Sonna. +9 Al Jannābi 1 Ahmed Ebn Yusef. 2 Vide Gagnier, not. in +Abulfed. de Vit. Moh. p. 52, 53. +3 See the notes on the Korān, chap. 3. 4 Vide Abulfed. Vit. +Moh. p. 158. + + + + In a few years by the success of his arms (notwithstanding he sometimes +came off by the worst) he considerably raised his credit and power. In the +sixth year of the Hejra he set out with 1,400 men to visit the temple of +Mecca, not with any intent of committing hostilities, but in a peaceable +manner. However, when he came to al Hodeibiya, which is situate partly within +and partly without the sacred territory, the Koreish sent to let him know that +they would not permit him to enter Mecca, unless he forced his way; whereupon +he called his troops about him, and they all took a solemn oath of fealty or +homage to him, and he resolved to attack the city; but those of Mecca sending +Araw Ebn Masśd, prince of the tribe of Thakīf, as their ambassador to desire +peace, a truce was concluded between them for ten years, by which any person +was allowed to enter into league either with Mohammed or with the Koreish as +he thought fit. + It may not be improper, to show the inconceivable veneration and respect +the Mohammedans by this time had for their prophet, to mention the account +which the above-mentioned ambassador gave the Koreish, at his return, of their +behaviour. He said he had been at the courts both of the Roman emperor and of +the king of Persia, and never saw any prince so highly respected by his +subjects as Mohammed was by his companions; for whenever he made the ablution, +in order to say his prayers, they ran and catched the water that he had used; +and whenever he spit, they immediately licked it up, and gathered up every +hair that fell from him with great superstition.1 + In the seventh year of the Hejra, Mohammed began to think of propagating +his religion beyond the bounds of Arabia, and sent messengers to the +neighbouring princes with letters to invite them to Mohammedism. Nor was this +project without some success. Khosrū Parvīz, then king of Persia, received +his letter with great disdain, and tore it in a passion, sending away the +messenger very abruptly; which when Mohammed heard, he said, "GOD shall tear +his kingdom." And soon after a messenger came to Mohammed from Badhān, king +of Yaman, who was a dependant on the Persians,2 to acquaint him that he had +received orders to send him to Khosrū. Mohammed put off his answer till the +next morning, and then told the messenger it had been revealed to him that +night that Khosrū was slain by his son Shirūyeh; adding that he was well +assured his new religion and empire should rise to as great a height as that +of Khosrū; and therefore bid him advise his master to embrace Mohammedism. +The messenger being returned, Badhān in a few days received a letter from +Shirūyeh informing him of his father's death, and ordering him to give the +prophet no further disturbance. Whereupon Badhān and the Persians with him +turned Mohammedans.3 + The emperor Heraclius, as the Arabian historians assure us, received +Mohammed's letter with great respect, laying it on his pillow, and dismissed +the bearer honourably. And some pretend that he would have professed this new +faith, had he not been afraid of losing his crown.4 + Mohammed wrote to the same effect to the king of Ethiopia, though he had +been converted before, according to the Arab writers; and to + + 1 Abulfeda Vit. Moh. p. 85. 2 See before, p. 8. 3 +Abulfeda, Vit. Moh. p. 92, &c. 4 Al Jannābi. + + + + +Mokawkas, governor of Egypt, who gave the messenger a very favourable +reception, and sent several valuable presents to Mohammed, and among the rest +two girls, one of which, named Mary,1 became a great favourite with him. He +also sent letters of the like purport to several Arab princes, particularly +one to al Hareth Ebn Abi Shamer,2 king of Ghassān, who, returning for answer +that he would go to Mohammed himself, the prophet said, "May his kingdom +perish;" another to Hawdha Ebn Ali, king of Yamāma, who was a Christian, and +having some time before professed Islamism, had lately returned to his former +faith; this prince sent back a very rough answer, upon which Mohammed cursing +him, he died soon after; and a third to al Mondar Ebn Sāwa, king of Bahrein, +who embraced Mohammedism, and all the Arabs of that country followed his +example.3 + The eighth year of the Hejra was a very fortunate year to Mohammed. In the +beginning of it Khāled Ebn al Walīd and Amru Ebn al As, both excellent +soldiers, the first of whom afterwards conquered Syria and other countries, +and the latter Egypt, became proselytes of Mohammedism. And soon after the +prophet sent 3,000 men against the Grecian forces, to revenge the death of one +of his ambassadors, who being sent to the governor of Bosra on the same errand +as those who went to the above-mentioned princes, was slain by an Arab of the +tribe of Ghassān at Mūta, a town in the territory of Balkā in Syria, about +three days' journey eastward from Jerusalem, near which town they encountered. +The Grecians being vastly superior in number (for, including the auxiliary +Arabs, they had an army of 100,000 men), the Mohammedans were repulsed in the +first attack, and lost successively three of their general, viz., Zeid Ebn +Hāretha, Mohammed's freedman, Jaafar, the son of Abu Tāleb, and Abdāllah Ebn +Rawāha; but Khāled Ebn al Walīd, succeeding to the command, overthrew the +Greeks with a great slaughter, and brought away abundance of rich spoil;4 on +occasion of which action Mohammed gave him the honourable title of Seif min +soyūf Allah, One of the Swords of GOD.5 + In this year also Mohammed took the city of Mecca, the inhabitants whereof +had broken the truce concluded on two years before. For the tribe of Becr, +who were confederates of the Koreish, attacking those of Khozāah, who were +allies of Mohammed, killed several of them, being supported in the action by a +party of the Koreish themselves. The consequence of this violation was soon +apprehended, and Abu Sofiān himself made a journey to Medina on purpose to +heal the breach and renew the truce,6 but in vain, for Mohammed, glad of this +opportunity, refused to see him; whereupon he applied to Abu Becr and Ali, but +they giving him no answer, he was obliged to return to Mecca as he came. + Mohammed immediately gave orders for preparations to be made, that he might +surprise the Meccans while they were unprovided to receive him; in a little +time he began his march thither, and by the + + 1 It is, however, a different name from that of the Virgin Mary, which the +Orientals always write Maryam, or Miriam-whereas this is written Māriya. + 2 This prince is omitted in Dr. Pocock's list of the kings of Ghassān, +Spec. p. 77. +3 Abulfeda, bui sup. p. 94, &c. 4 Idem ib. p. 99, 100, &c. + 5 Al Bokhāri in Sonna. +6 This circumstance is a plain proof that the Koreish had actually broken the +truce, and that it was not a mere pretence of Mohammed's as Dr. Prideaux +insinuates. Life of Mahomet, p. 94. + + + + +time he came near the city his forces were increased to 10,000 men. Those of +Mecca being not in a condition to defend themselves against so formidable an +army, surrendered at discretion, and Abu Sofiān saved his life by turning +Mohammedan. About twenty-eight of the idolaters were killed by a party under +the command of Khāled; but this happened contrary to Mohammed's orders, who, +when he entered the town, pardoned all the Koreish on their submission, except +only six men and four women, who were more obnoxious than ordinary (some of +them having apostatized), and were solemnly proscribed by the prophet himself; +but of these no more than three men and one woman were put to death, the rest +obtaining pardon on their embracing Mohammedism, and one of the women making +her escape.1 + The remainder of this year Mohammed employed in destroying the idols in and +round about Mecca, sending several of his generals on expeditions for that +purpose, and to invite the Arabs to Islamism: wherein it is no wonder if they +now met with success. + The next year, being the ninth of the Hejra, the Mohammedans call "the year +of embassies," for the Arabs had been hitherto expecting the issue of the war +between Mohammed and the Koreish; but so soon as that tribe-the principal of +the whole nation, and the genuine descendants of Ismael, whose prerogatives +none offered to dispute-had submitted, they were satisfied that it was not in +their power to oppose Mohammed, and therefore began to come in to him in great +numbers, and to send embassies to make their submissions to him, both to +Mecca, while he stayed there, and also to Medina, whither he returned this +year.2 Among the rest, five kings of the tribe of Hamyar professed +Mohammedism, and sent ambassadors to notify the same.3 + In the tenth year Ali was sent into Yaman to propagate the Mohammedan faith +there, and as it is said, converted the whole tribe of Hamdān in one day. +Their example was quickly followed by all the inhabitants of that province, +except only those of Najrān, who, being Christians, chose rather to pay +tribute.4 + Thus was Mohammedism established and idolatry rooted out, even in +Mohammed's lifetime (for he died the next year), throughout all Arabia, except +only Yamāma, where Moseilama, who set up also for a prophet as Mohammed's +competitor, had a great party, and was not reduced till the Khalīfat of Abu +Becr. And the Arabs being then united in one faith and under one prince, +found themselves in a condition of making those conquests which extended the +Mohammedan faith over so great a part of the world. + + + + +______ + + + + + + 1 Vide Abulfed. ubi sup. c. 51, 52. 2 Vide Gagnier, +not. ad Abulfed. p. 121. +3 Abulfed. ubi sup. p. 128. 4 Ibid. p. 129. + + + + + +SECTION III + +OF THE KORAN ITSELF, THE PECULIARITIES OF THAT BOOK; THE MANNER OF + ITS BEING WRITTEN AND PUBLISHED, AND THE GENERAL DESIGN OF IT. + +THE word Korān, derived from the verb karaa, to read, signifies properly in +Arabic, "the reading," or rather, "that which ought to be read;" by which name +Mohammedans denote not only the entire book or volume of the Korān, but also +any particular chapter or section of it: just as the Jews call either the +whole scripture or any part of it by the name of Karāh, or Mikra,1 words of +the same origin and import; which observation seems to overthrow the opinion +of some learned Arabians, who would have the Korān so named because it is a +collection of the loose chapters or sheets which compose it-the verb karaa +signifying also to gather or collect:2 and may also, by the way, serve as an +answer to those who object3 that the Korān must be a book forged at once, and +could not possibly be revealed by parcels at different times during the course +of several years, as the Mohammedans affirm, because the Korān is often +mentioned and called by that name in the very book itself. It may not be +amiss to observe, that the syllable Al in the word Alkoran is only the Arabic +article, signifying the, and therefore ought to be omitted when the English +article is prefixed. + Beside this peculiar name, the Korān is also honoured with several +appellations, common to other books of scripture: as, al Forkān, from the verb +faraka, to divide or distinguish; not, as the Mohammedan doctor say, because +those books are divided into chapters or sections, or distinguish between good +and evil; but in the same notion that the Jews use the word Perek, or Pirka, +from the same root, to denote a section or portion of scripture.4 It is also +called al Moshaf, the volume, and al Kitab, the book, by way of eminence, +which answers to the Biblia of the Greeks; and al Dhikr, the admonition, which +name is also given to the Pentateuch and Gospel. + The Korān is divided into 114 larger portions of very unequal length, which +we call chapters, but the Arabians Sowar, in the singular Sūra, a word rarely +used on any other occasion, and properly signifying a row, order, or regular +series; as a course of bricks in building, or a rank of soldiers in an army; +and is the same in use and import with the Sūra, or Tora, of the jews, who +also call the fifty-three sections of the Pentateuch Sedārim, a word of the +same signification.5 + These chapters are not in the manuscript copies distinguished by their +numerical order, though for the reader's ease they are numbered + + 1 This name was at first given to the Pentateuch only, Nehem. viii. Vide +Simon. hist. Crit. du Vieux Test. l. r, c. 9. 2 Vide Erpen. not. ad Hist. +Joseph. p. 3. 3 Marracc. de Alcor. p. 41. 4 Vide Gol. in +append. ad Gram. Arab. Erpen. 175. A chapter or subdivision of the Massictoth +of the Mishna is also called Perek. Maimon. pręf. in Seder Zeraim, p. 57. +5 Vide Gol. ubi sup. 177. Each of the six grand divisions of the Mishna is +also called Seder. Maimon. ubi sup. p. 55. + + + + +in this edition, but by particular titles, which (except that of the first, +which is the initial chapter, or introduction to the rest, and by the one +Latin translator not numbered among the chapters) are taken sometimes from a +particular matter of, or person mentioned therein; but usually from the first +word of note, exactly in the same manner as the Jews have named their Sedārim: +though the words from which some chapters are denominated be very far distant, +towards the middle, or perhaps the end of the chapter; which seems ridiculous. +But the occasion of this seems to have been, that the verse or passage wherein +such word occurs, was, in point of time, revealed and committed to writing +before the other verses of the same chapter which precede it in order: and the +title being given to the chapter before it was completed, or the passages +reduced to their present order, the verse from whence such title was taken did +not always happen to begin the chapter. Some chapters have two or more +titles, occasioned by the difference of the copies. + Some of the chapters having been revealed at Mecca, and others at Medina, +the noting this difference makes a part of the title; but the reader will +observe that several of the chapters are said to have been revealed partly at +Mecca, and partly at Medina; and as to others, it is yet a dispute among the +commentators to which place of the two they belong. + Every chapter is subdivided into smaller portions, of very unequal length +also, which we customarily call verses; but the Arabic word is Ayāt, the same +with the Hebrew Ototh, and signifies signs, or wonders; such as are the +secrets of GOD, his attributes, works, judgments, and ordinances, delivered in +those verses; many of which have their particular titles also, imposed in the +same manner as those of the chapters. + Notwithstanding this subdivision is common and well known, yet I have never +yet seen any manuscript wherein the verses in each chapter is set down after +the title, which we have therefore added in the table of the chapters. And +the Mohammedans seem to have some scruple in making an actual distinction in +their copies, because the chief disagreement between their several editions of +the Korān, consists in the division and number of the verses: and for this +reason I have not taken upon me to make any such division. + Having mentioned the different editions of the Korān, it may not be amiss +here to acquaint the reader, that there are seven principal editions, if I may +so call them, or ancient copies of that book; two of which were published and +used at Medina, a third at Mecca, a fourth at Cufa, a fifth at Basra, a sixth +in Syria, and a seventh called the common or vulgar edition. Of these +editions, the first of Medina makes the whole number of the verses 6,000; the +second and fifth, 6,214; the third, 6,219; the fourth, 6,236; the sixth, +6,226; and the last, 6,225. But they are all said to contain the same number +of words, namely, 77,639;1 and the same number of letters, viz., 323,015:2 for +the Mohammedans have in this also imitated the Jews, that they have +superstitiously numbered the very words and letters of their law; nay, they +have + + 1 Or as others reckon them, 99, 464. Reland. de Rel. Moh. p. 25. + 2 Or according to another computation, 330,113. Ibid. Vide Gol. ubi +sup. p. 178. D'Herbelot, Bibl. Orient. p. 87. + + + +taken the pains to compute (how exactly I know not) the number of times each +particular letter of the alphabet is contained in the Korān.1 + Besides these unequal divisions of chapter and verse, the Mohammedans have +also divided their Korān into sixty equal portions, which they call Ahzāb, in +the singular Hizb, each subdivided into four equal parts; which is also an +imitation of the Jews, who have an ancient division of their Mishna into sixty +portions, called Massictoth:2 but the Korān is more usually divided into +thirty sections only, named Ajzā, from the singular Joz, each of twice the +length of the former, and in the like manner subdivided into four parts. +These divisions are for the use of the readers of the Korān in the royal +temples, or in the adjoining chapels where the emperors and great men are +interred. There are thirty of these readers belonging to every chapel, and +each reads his section every day, so that the whole Korān is read over once a +day.3 I have seen several copies divided in this manner, and bound up in as +many volumes; and have thought it proper to mark these divisions in the margin +of this translation by numeral letters. + Next after the title, at the head of every chapter, except only the ninth, +is prefixed the following solemn form, by the Mohammedans called the +Bismillah, "In the name of the most merciful GOD;" which form they constantly +place at the beginning of all their books and writings in general, as a +peculiar mark or distinguishing characteristic of their religion, it being +counted a sort of impiety to omit it. The Jews for the same purpose make use +of the form, "In the name of the LORD," or, "In the name of the great GOD:" +and the eastern Christians, that of "In the name of the Father, and of the +Son, and of the Holy Ghost." But I am apt to believe Mohammed really took +this form, as he did many other things, from the Persian Magi, who used to +begin their books in these words, Benām Yezdān bakhshaļshgher dādār; that is, +"In the name of the most merciful, just GOD."4 + This auspicatory form, and also the titles of the chapters, are by the +generality of the doctors and commentators believed to be of divine original, +no less than the text itself; but the more moderate are of opinion they are +only human additions, and not the very word of GOD. + There are twenty-nine chapters of the Korān, which have this peculiarity, +that they begin with certain letters of the alphabet, some with a single one, +others with more. These letters the Mohammedans believe to be the peculiar +marks of the Korān, and to conceal several profound mysteries, the certain +understanding of which, the more intelligent confess, has not been +communicated to any mortal, their prophet only excepted. Notwithstanding +which, some will take the liberty of guessing at their meaning by that species +of Cabbala called by the jews, Notarikon,1 and suppose the letters to stand +for as many words expressing the names and attributes of GOD, his works, +ordinances, and decrees; and therefore these mysterious letters, as well as +the verses themselves, seem in the Korān to be called signs. Others explain +the intent of these letters from their nature or organ, or else from their +value in numbers, according to another species of the Jewish Cabbala + + 1 Vide Reland. de Relig. oh. p. 25. 2 Vide Gol. ubi sup. p. +178. Maimon. pręf. in Seder Zeraim, p. 57. +3 Vide Smith, de Moribus et Instit. Turcar. p. 58. 4 Hyde, His. Rel. +Vet. Pers. p. 14. 1 Vide Buxtorf. Lexicon Rabbin. + + + +called Gematria;2 the uncertainty of which conjectures sufficiently appears +from their disagreement. Thus, for example, five chapters, one of which is +the second, begin with these letters, A.L.M., which some imagine to stand for +Allah latīf magīd; "GOD is gracious and to be glorified;" or, Ana li minni, +"to me and from me," viz., belongs all perfection, and proceeds all good; or +else for Ana Allah ālam, "I am the most wise GOD," taking the first letter to +mark the beginning of the first word, the second the middle of the second +word, and the third the last of the third word: or for "Allah, Gabriel, +Mohammed," the author, revealer, and preacher of the Korān. Others say that +as the letter A belongs to the lower part of the throat, the first of the +organs of speech; L to the palate, the middle organ; and M to the lips, which +are the last organs; so these letters signify that GOD is the beginning, +middle, and end, or ought to be praised in the beginning, middle, and end of +all our words and actions: or, as the total value of those three letters in +numbers is seventy-one, they signify that in the space of so many years, the +religion preached in the Korān should be fully established. The conjecture of +a learned Christian3 is, at least, as certain as any of the former, who +supposes those letters were set there by the amanuensis, for Amar li Mohammed, +i.e., "at the command of Mohammed," as the five letters prefixed to the +nineteenth chapter seem to be there written by a Jewish scribe, for Cob yaas, +i.e., "thus he commanded." + The Korān is universally allowed to be written with the utmost elegance and +purity of language, in the dialect of the tribe of Koreish, the most noble and +polite of all the Arabians, but with some mixture, though very rarely, or +other dialects. It is confessedly the standard of the Arabic tongue, and as +the more orthodox believe, and are taught by the book itself, inimitable by +any human pen (though some sectaries have been of another opinion),1 and +therefore insisted on as a permanent miracle, greater than that of raising the +dead,2 and alone sufficient to convince the world of its divine original. + And to this miracle did Mohammed himself chiefly appeal for the +confirmation of his mission, publicly challenging the most eloquent men in +Arabia, which was at that time stocked with thousands whose sole study and +ambition it was to excel in elegance of style and composition,3 to produce +even a single chapter that might be compared with it.4 I will mention but one +instance out of several, to show that this book was really admired for the +beauty of its composure by those who must be allowed to have been competent +judges. A poem of Labīd Ebn Rabīa, one of the greatest wits in Arabia in +Mohammed's time, being fixed up on the gate of the temple of Mecca, an honour +allowed to none but the most esteemed performances, none of the other poets +durst offer anything of their own in competition with it. But the second +chapter of the Korān being fixed up by it soon after, Labīd + + 2 Vide Ibid. See also Schickardi Bechinat happerushim, p. 62, &c. + 3 Golius in append. ad Gram. Erp. p. 182. +1 See after. 2 Ahmed Abd'alhalim, apud Marracc. de Alc. p. 43. + 3 A noble writer therefore mistakes the question when he says +these eastern religionists leave their sacred writ the sole standard of +literate performance by extinguishing all true learning. For though they were +destitute of what we call learning, yet they were far from being ignorant, or +unable to compose elegantly in their own tongue. See L. Shaftesbury's +Characteristics, vol. iii. p. 235. 4 Al Ghazāli, apud Poc. Spec. 191. +See Kor. c. 17, and also c. 2, p. 3, and c. II, &c. + + + + +himself (then an idolater) on reading the first verses only, was struck with +admiration, and immediately professed the religion taught thereby, declaring +that such words could proceed from an inspired person only. This Labīd was +afterwards of great service to Mohammed, in writing answers to the satires and +invectives that were made on him and his religion by the infidels, and +particularly by Amri al Kais,5 prince of the tribe of Asad,6 and author of one +of those seven famous poems called al Moallakāt.7 + The style of the Korān is generally beautiful and fluent, especially where +it imitates the prophetic manner and scripture phrases. It is concise and +often obscure, adorned with bold figures after the eastern taste, enlivened +with florid and sententious expressions, and in many places, especially where +the majesty and attributes of GOD are described, sublime and magnificent; of +which the reader cannot but observe several instances, though he must not +imagine the translation comes up to the original, notwithstanding my +endeavours to do it justice. + Though it be written in prose, yet the sentences generally conclude in a +long continued rhyme, for the sake of which the sense is often interrupted, +and unnecessary repetitions too frequently made, which appear still more +ridiculous in a translation, where the ornament, such as it is, for whose sake +they were made, cannot be perceived. However, the Arabians are so mightily +delighted with this jingling, that they employ it in their most elaborate +compositions, which they also embellish with frequent passages of, and +allusions to, the Korān, so that it is next to impossible to understand them +without being well versed in this book. + It is probable the harmony of expression which the Arabians find in the +Korān might contribute not a little to make them relish the doctrine therein +taught, and give an efficacy to arguments which, had they been nakedly +proposed without this rhetorical dress, might not have so easily prevailed. +Very extraordinary effects are related of the power of words well chosen and +artfully placed, which are no less powerful either to ravish or amaze than +music itself; wherefore as much has been ascribed by the best orators to this +part of rhetoric as to any other.1 He must have a very bad ear who is not +uncommonly moved with the very cadence of a well-turned sentence; and Mohammed +seems not to have been ignorant of the enthusiastic operation of rhetoric on +the minds of men; for which reason he has not only employed his utmost skill +in these his pretended revelations, to preserve the dignity and sublimity of +style, which might seem not unworthy of the majesty of that Being, whom he +gave out to be the author of them; and to imitate the prophetic manner of the +Old Testament; but he has not neglected even the other arts of oratory; +wherein he succeeded so well, and so strangely captivated the minds of his +audience, that several of his opponents thought it the effect of witchcraft +and enchantment, as he sometimes complains.2 + "The general design of the Korān" (to use the words of a very learned +person) "seems to be this. To unite the professors of the + + 5 D'Herbel. Bibl. Orient. p. 512, &c. 6 Poc. Spec. p. 80. + 7 See before, p. 22. 1 See Casaubon, of Enthusiasm, c. 4. + 2 Kor. c. 15, 21, &c. + + + +three different religions then followed in the populous country of Arabia, who +for the most part lived promiscuously, and wandered without guides, the far +greater number being idolaters, and the rest Jews and Christians, mostly of +erroneous and heterodox belief, in the knowledge and worship of one eternal, +invisible GOD, by whose power all things were made, and those which are not, +may be, the supreme Governor, Judge, and absolute Lord of the creation; +established under the sanction of certain laws, and the outward signs of +certain ceremonies, partly of ancient and partly of novel institution, and +enforced by setting before them rewards and punishments, both temporal and +eternal; and to bring them all to the obedience of Mohammed, as the prophet +and ambassador of GOD, who after the repeated admonitions, promises, and +threats of former ages, was at last to establish and propagate GOD'S religion +on earth by force of arms, and to be acknowledged chief pontiff in spiritual +matters, as well as supreme prince in temporal."1 + The great doctrine then of the Korān is the unity of GOD; to restore which +point Mohammed pretended was the chief end of his mission; it being laid down +by him as a fundamental truth, that there never was nor ever can be more than +one true orthodox religion. For though the particular laws or ceremonies are +only temporary, and subject to alteration according to the divine direction, +yet the substance of it being eternal truth, is not liable to change, but +continues immutably the same. And he taught that whenever this religion +became neglected, or corrupted in essentials, GOD had the goodness to re- +inform and re-admonish mankind thereof, by several prophets, of whom Moses and +Jesus were the most distinguished, till the appearance of Mohammed, who is +their seal, no other being to be expected after him. And the more effectually +to engage people hearken to him, great part of the Korān is employed in +relating examples of dreadful punishments formerly inflicted by God on those +who rejected and abused his messengers; several of which stories of some +circumstances of them are taken from the Old and New Testament, but many more +from the apocryphal books and traditions of the Jews and Christians of those +ages, set up in the Korān as truths in opposition to the scriptures, which the +Jews and Christians are charged with having altered; and I am apt to believe +that few or none of the relations or circumstances in the Korān were invented +by Mohammed, as is generally supposed, it being easy to trace the greater part +of them much higher, as the rest might be, were more of the books extant, and +it was worth while to make the inquiry. + The other part of the Korān is taken up in giving necessary laws and +directions, in frequent admonitions to moral and divine virtues, and above all +to the worshipping and reverencing of the only true GOD, and resignation to +his will; among which are many excellent things intermixed not unworthy even a +Christian's perusal. + But besides these, there are a great number of passages which are +occasional, and relate to particular emergencies. For whenever anything +happened which perplexed and gravelled Mohammed, and + +1 Golius. in appen. ad Gram. Erp. p. 176. + + + + +which he could not otherwise get over, he had constant recourse to a new +revelation, as an infallible expedient in all nice cases; and he found the +success of this method answer his expectation. It was certainly an admirable +and politic contrivance of his to bring down the whole Korān at once to the +lowest heaven only, and not to the earth, as a bungling prophet would probably +have done; for if the whole had been published at once, innumerable objections +might have been made, which it would have been very hard, if not impossible, +for him to solve: but as he pretended to have received it by parcels, as GOD +saw proper that they should be published for the conversion and instruction of +the people, he had a sure way to answer all emergencies, and to extricate +himself with honour from any difficulty which might occur. If any objection +be hence made to that eternity of the Korān, which the Mohammedans are taught +to believe, they easily answer it by their doctrine of absolute +predestination; according to which all the accidents for the sake of which +these occasional passages were revealed, were predetermined by GOD from all +eternity. + That Mohammed was really the author and chief contriver of the Korān is +beyond dispute; though it be highly probably that he had no small assistance +in his design from others, as his countrymen failed not to object to him;1 +however, they differed so much in their conjectures as to the particular +persons who gave him such assistance,2 that they were not able, it seems, to +prove the charge; Mohammed, it is to be presumed, having taken his measures +too well to be discovered. Dr. Prideaux3 has given the most probably account +of this matter, though chiefly from Christian writers, who generally mix such +ridiculous fables with what they deliver, that they deserve not much credit. + However, it be, the Mohammedans absolutely deny the Korān was composed by +their prophet himself, or any other for him; it being their general and +orthodox belief that it is of divine original, any, 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 bigness, called the preserved table, in which are also recorded +the divine decrees past and future: that a copy from this table, in one volume +on paper, was by the ministry of the angel Gabriel sent down to the lowest +heaven, in the month of Ramadān, on the night of power;4 from whence Gabriel +revealed it to Mohammed by parcels, some at Mecca, 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 form time to time by the +prophet's amanuenses in such or such a part of such or such a chapter till +they were completed, according to the directions of the angel.1 The first +parcel that was + + 1 Vide Kor. c. 16, and c. 25. 2 See the notes on those passages. + 3 Life of Mahomet, p. 31, &c. +4 Vide Kor. c. 97, and note ibid. 1 Therefore it is a mistake of Dr. +Prideaux to say it was brought him chapter by chapter. Life of Mahomet, p. 6. +The Jews also say the Law was given to Moses by parcels. Vide Millium, de +Mohammedismo ante Moham. p. 365. + + + + +revealed, is generally agreed to have ben the first five verses of the ninety- +sixth chapter.2 + 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, +observing no order of time, for which reason it is uncertain when many +passages were revealed. + When Mohammed died, he left his revelations in the same disorder I have +mentioned, and not digest into the method, such as it is, which we now find +them in. This was the work of his successor, Abu Becr, who considering that a +great number of passages were committed to the memory of Mohammed's followers, +many of whom were slain in their wars, ordered the whole to be collected, not +only from the palm-leaves and skins on which they had been written, and which +were kept between two boards or covers, but also from the mouths of such as +had gotten them by heart. And this transcript when completed he committed to +the custody of Hafsa the daughter of Omar, one of the prophet's widows.3 + From this relation it is generally imagined that Abu Becr was really the +compiler of the Korān; though for aught appears to the contrary, Mohammed left +the chapters complete as we now have them, excepting such passages as his +successor might add or correct from those who had gotten them by heart; what +Abu Becr did else being perhaps no more than to range the chapters in their +present order, which he seems to have done without any regard to time, having +generally placed the longest first. + However, in the thirtieth year of the Hejra, Othmān being then Khalīf, and +observing the great disagreement in the copies of the Korān in the several +provinces of the empire-those of Irak, for example, following the reading of +Abu Musa al Ashari, and the Syrians that of Macdād Ebn Aswad-he, by advice of +the companions, ordered a great number of copies to be transcribed from that +of Abu Becr, in Hafsa's care, under the inspection of Zeid Ebn Thabet, +Abd'allah Ebn Zobair, Saļd Ebn al As, and Abd'alrahmān Ebn al Hāreth, the +Makhzumite; whom he directed that wherever they disagreed about any word, they +should write it in the dialect of the Koreish, in which it was first +delivered.1 These copies when made were dispersed in the several provinces of +the empire, and the old ones burnt and suppressed. Though many things in +Hafsa's copy were corrected by the above-mentioned supervisors, yet some +various readings still occur; the most material of which will be taken notice +of in their proper places. + The want of vowels2 in the Arabic character made Mokrīs, or readers whose +peculiar study and profession it was to read the Korān with its proper vowels, +absolutely necessary. But these differing in their + + 2 Not the whole chapter, as Golius says. Append. ad Gr. Erp. p. 180. + 3 Elmacin. in Vita Abu Becr. Abulfeda. +1 Abulfeda, in Vitis Abubecr and Othmān. 2 The characters or marks of +the Arabic vowels were not used till several years after Mohammed. Some +ascribe the invention of them to Yahya Ebn Yāmer, some to Nasr Ebn Asam, +surnamed al Leithi, and others to Abu'laswad al Dīli-all three of whom were +doctors of Basra, and immediately succeeded the companions. See D'Herbel. +Bibl. Orient. p. 87. + + + +manner of reading, occasioned still further variations in the copies of the +Korān, as they are now written with the vowels; and herein consist much the +greater part of the various readings throughout the book. The readers whose +authority the commentators chiefly allege, in admitting these various +readings, are seven in number. + There being some passages in the Korān which are contradictory, the +Mohammedan doctors obviate any objection from thence by the doctrine of +abrogation; for they say, that GOD in the Korān commanded several things which +were for good reasons afterwards revoked and abrogated. + Passages abrogated are distinguished into three kinds: the first where the +letter and the sense are both abrogated; the second, where the letter only is +abrogated, but the sense remains; and the third, where the sense is abrogated, +though the letter remains. + Of the first kind were several verses, which, by the tradition of Malec Ebn +Ans, were in the prophet's lifetime read in the chapter of Repentance, but are +not now extant, one of which, being all he remembered of them, was the +following: "If a son of Adam had two rivers of gold, he would covet yet a +third; and if he had three, he would covet yet a fourth (to be added) unto +them; neither shall the belly of a son of Adam be filled, but with dust. GOD +will turn unto him who shall repent." Another instance of this kind we have +from the tradition of Abd'allah Ebn Masūd, who reported that the prophet gave +him a verse to read which he wrote down; but the next morning looking in his +book, he found it was vanished, and the leaf blank: this he acquainted +Mohammed with, who assured him the verse was revoked the same night. + Of the second kind is a verse called the verse of stoning, which, according +to the tradition of Omar, afterwards Khalīf, was extant while Mohammed was +living, though it be not now to be found. The words are these: "Abhor not +your parents, for this would be ingratitude in you. If a man and woman of +reputation commit adultery, ye shall stone them both; it is a punishment +ordained by GOD; for GOD is mighty and wise." + Of the last kind are observed several verses in sixty-three different +chapters, to the number of 225. Such as the precepts of turning in prayer to +Jerusalem; fasting after the old custom; forbearance towards idolaters; +avoiding the ignorant, and the like.1 The passages of this sort have been +carefully collected by several writers, and are most of them remarked in their +proper places. + Though it is the belief of the Sonnites or orthodox that the Korān is +uncreated and eternal, subsisting in the very essence of GOD, and Mohammed +himself is said to have pronounced him an infidel who asserted the contrary,2 +yet several have been of a different opinion; particularly the sect of the +Mótazalites,3 and the followers of Isa Ebn Sobeih Abu Musa, surnamed al +Mozdār, who struck not to accuse those who held the Korān to be uncreated of +infidelity, as asserters of two eternal beings.4 + This point was controverted with so much heat that it occasioned + + 1 Abu Hashem Hebatallah, apud Marracc. de Alc. p. 42. 2 Apud Poc. +Spec. 220. 3 See after, in Sect. VIII. 4 Vide Poc. Spec. p. +219, &c. + + + +many calamities under some of the Khalīfs of the family of Abbās, al Mamūn5 +making a public edict declaring the Korān to be created, which was confirmed +by his successors Al Mótasem6 and Al Wāthek,7 who whipped, imprisoned, and put +to death those of the contrary opinion. But at length Al Motawakkel,1 who +succeeded Al Wāthek, put an end to these persecutions, by revoking the former +edicts, releasing those that were imprisoned on that account, and leaving +every man at liberty as to his belief in this point.2 + Al Ghazāli seems to have tolerably reconciled both opinions, saying, that +the Korān is read and pronounced with the tongue, written in books, and kept +in memory; and is yet eternal, subsisting in GOD'S essence, and not possible +to be separated thence by any transmission into men's memories or the leaves +of books;3 by which he seems to mean no more than that the original idea of +the Korān only is really in GOD, and consequently co-essential and co-eternal +with him, but that the copies are created and the work of man. + The opinion of Al Jahedh, chief of a sect bearing his name, touching the +Korān, is too remarkable to be omitted: he used to say it was a body, which +might sometimes be turned into a man,4 and sometimes into a beast;5 which +seems to agree with the notion of those who assert the Korān to have two +faces, one of a man, the other of a beast;6 thereby, as I conceive, intimating +the double interpretation it will admit of, according to the letter or the +spirit. + As some have held the Korān to be created, so there have not been wanting +those who have asserted that there is nothing miraculous in that book in +respect to style or composition, excepting only the prophetical relations of +things past, and predictions of things to come; and that had GOD left men to +their natural liberty, and not restrained them in that particular, the +Arabians could have composed something not only equal, but superior to the +Korān in eloquence, method, and purity of language. This was another opinion +of the Mótazalites, and in particular of al Mozdār, above mentioned, and al +Nodhām.7 + The Korān being the Mohammedans' 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. + One of the most learned commentators1 distinguishes the contents of the +Korān into allegorical and literal. The former comprehends the more obscure, +parabolical, and enigmatical passages, and such as + + 5 Anno Hej. 218. Abulfarag, p. 245, v. etiam Elmacin. in Vita al Mamūn. + 6 In the time of al Mótasem, a doctor named Abu Harūn Ebn al Baca found +out a distinction to screen himself, by affirming that the Korān was ordained, +because it is said in that book, "And I have ordained thee the Korān." He +went still farther to allow that what was ordained was created, and yet he +denied it thence followed that the Korān was created. Abulfarag, p. 253. + 7 Ibid. p. 257. 1 Anno Hej. 242. 2 Abulfarag, p. 262. + 3 Al Ghazāli, in prof. fid. 4 The Khalīf al Walīd Ebn Yazīd, +who was the eleventh of the race of Emmeya, and is looked on by the +Mohammedans as a reprobate, and one of no religion, seems to have treated this +book as a rational creature; for, dipping into it one day, the first words he +met with were these: "Every rebellious perverse person shall not prosper." +Whereupon he stuck it on a lance, and shot it to pieces with arrows, repeating +these verses: "Dost thou rebuke every rebellious perverse person? Behold, I +am that rebellious, perverse person. When thou appearest before thy LORD on +the day of resurrection, say, O LORD, al Walīd has torn me thus." Ebn +Shohnah. v. Poc. Spec. p. 223. +5 Poc. Spec. p. 222. 6 Herbelot, p. 87. 7 Abulfeda, +Shahrestani, &c. apud Poc. Spec. p. 222, et Marracc. de Kor. p. 44. + 1 Al Kamakhshari. Vide Kor. c. 3. + + + +are repealed or abrogated; the latter those which are plain, perspicuous, +liable to no doubt, and in full force. + 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.2 Or, more explicitly, whether the +passage was revealed at Mecca, 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 depends thereon; +whether it be particular or general; and, lastly, whether it be implicit by +intention, or explicit in words.3 + By what has been said the reader may easily believe this book is in the +greatest reverence and esteem among the Mohammedans. They dare not so much as +touch it without being first washed or legally purified;4 which, lest they +should do by inadvertence, they write these words on the cover or label, "Let +none touch it but they who are clean." They read it with great care and +respect, never holding it below their girdles. They swear by it, consult it +in their weighty occasions,5 carry it with them to war, write sentences of it +on their banners, adorn it with gold and precious stones, and knowingly suffer +it not to be in the possession of any of a different persuasion. + The Mohammedans, far from thinking the Korān to be profaned by a +translation, as some authors have written,6 have taken care to have their +scriptures translated not only into the Persian tongue, but into several +others, particularly the Javan and Malayan,7 though out of respect to the +original Arabic, these versions are generally (if not always) intermediary. + + +______ + + + +SECTION IV. + +OF THE DOCTRINES AND POSITIVE PRECEPTS OF THE KORAN, WHICH + RELATE TO FAITH AND RELIGIOUS DUTIES. + +IT has been already observed more than once, that the fundamental position on +which Mohammed erected the superstructure of his religion was, that from the +beginning to the end of the world there has been, and for ever will be, but +one true orthodox belief; consisting, as to matter of faith, in the +acknowledging of the only true GOD, and the believing in and obeying such +messengers or prophets as he should from time to time send, with proper +credential, to reveal his will to + + 2 Ahmed Ebn Moh. al Thalebi, in Princip. Expos. Alc. 3 Yahya Ebn +al Salām al Basri, in Princep. Expos. Alc. +4 The Jews have the same veneration for their law; not daring to touch it +with unwashed hands, nor then neither without a cover. Vide Millium, de +Mohammedismo ante Moh. p. 366. 5 This they do by dipping into it, +and taking an omen from the words which they first light on: which practise +they also learned of the Jews, who do the same with the scriptures. Vide +Millium, ubi sup. +6 Sionita, de Urb. Orient. p. 41, et Marracc. de Alc. p. 33. 7 +Reland. de Rel. Moh. p. 265. + + + + +mankind; and as to matter of practice, in the observance of the immutable and +eternal laws of right and wrong, together with such other precepts and +ceremonies as GOD should think fit to order for the time being, according to +the different dispensations in different ages of the world: for these last he +allowed were things indifferent in their own nature, and became obligatory by +GOD'S positive precept only; and were therefore temporary, and subject to +alteration according to his will and pleasure. And to this religion he gives +the name of Islām, which word signifies resignation, or submission to the +service and commands of GOD;1 and is used as the proper name of the Mohammedan +religion, which they will also have to be the same at bottom with that of all +the prophets from Adam. + Under pretext that this eternal religion was in his time corrupted, and +professed in its purity by no one sect of men, Mohammed pretended to be a +prophet sent by GOD to reform those abuses which had crept into it, and to +reduce it to its primitive simplicity; with the addition, however, of peculiar +laws and ceremonies, some of which had been used in former times, and others +were now first instituted. And he comprehended the whole substance of his +doctrine under these two propositions, or articles of faith; viz., that there +is but one GOD, and that himself was the apostle of GOD; in consequence of +which latter article, all such ordinances and institutions as he thought fit +to establish must be received as obligatory and of divine authority. + The Mohammedans divide their religion, which, as I just now said, they call +Islām, into two distinct parts: Imān, i.e., faith, or theory, and Dīn, i.e., +religion, or practice; and teach that it is built on five fundamental points, +one belonging to faith, and the other four to practice. + The first is that confession of faith which I have already mentioned; that +"there is no god but the true GOD; and that Mohammed is his apostle." Under +which they comprehend six distinct branches; viz., 1. Belief in GOD; 2. In +his angels; 3. In his scriptures; 4. In his prophets; 5. In the +resurrection and day of judgment; and, 6. In GOD'S absolute decree and +predetermination both of good and evil. + The four points relating to practice are: 1. Prayer, under which are +comprehended those washings or purifications which are necessary preparations +required before prayer; 2. Alms; 3. Fasting; and, 4. The pilgrimage to +Mecca. Of each of these I shall speak in their order. + That both Mohammed and those among his followers who are reckoned orthodox, +had and continue to have just and true notions of GOD and his attributes +(always excepting their obstinate and impious rejecting of the Trinity), +appears so plain from the Korān itself and all the Mohammedan divines, that it +would be loss of time to refute those who suppose the GOD of Mohammed to be +different from the true GOD, and only a fictitious deity or idol of his own +creation.2 Nor shall I enter into any of the Mohammedan controversies +concerning the divine nature and attributes, because I shall have a more +proper opportunity of doing it elsewhere.3 + + 1 The root Salama, from whence Islām is formed, in the first and fourth +conjugations, signifies also to be saved, or to enter into a state of +salvation; according to which, Islām may be translated the religion or state +of salvation: but the other sense is more approved by the Mohammedans, and +alluded to in the Korān itself. See c. 2 and c. 3. + 2 Marracc. in Alc. p. 102. 3 Sect VIII. + + + + + The existence of angels and their purity are absolutely required to be +believed in the Korān; and he is reckoned an infidel who denies there are such +beings, or hates any of them,4 or asserts any distinction of sexes among them. +They believe them to have pure and subtle bodies, created of fire;5 that they +neither eat nor drink, nor propagate their species; that they have various +forms and offices; some adoring GOD in different postures, others singing +praises to him, or interceding for mankind. They hold that some of them are +employed in writing down the actions of men; others in carrying the throne of +GOD and other services. + The four angels whom they look on as more eminently in GOD'S favour, and +often mention on account of the offices assigned them, are Gabriel, to whom +they give several titles, particularly those of the holy spirit,1 and the +angel of revelations,2 supposing him to be honoured by GOD with a greater +confidence than any other, and to be employed in writing down the divine +decrees;3 Michael, the friend and protector of the Jews;4 Azraėl, the angel of +death, who separates men's souls from their bodies;5 and Israfīl, whose office +it will be to sound the trumpet at the resurrection.6 The Mohammedans also +believe that two guardian angels attend on every man, to observe and write +down his actions,7 being changed every day, and therefore called al Moakkibāt, +or the angels who continually succeed one another. + This whole doctrine concerning angels Mohammed and his disciples have +borrowed from the Jews, who learned the names and offices of those beings from +the Persians, as themselves confess.8 The ancient Persians firmly believed +the ministry of angels, and their superintendence over the affairs of this +world (as the Magians still do), and therefore assigned them distinct charges +and provinces, giving their names to their months and the days of their +months. Gabriel they called Sorūsh and Revān bakhsh, or the giver of souls, +in opposition to the contrary office of the angel of death, to whom among +other names they gave that of Mordād, or the giver of death; Michael they +called Beshter, who according to them provides sustenance for mankind.9 The +Jews teach that the angels were created of fire;10 that they have several +offices;11 that they intercede for men,12 and attend them.13 The angel of death +they name Dūma, and say he calls dying persons by their respective names at +their last hour.14 + The devil, whom Mohammed names Eblīs from his despair, was once one of +those angels who are nearest to GOD'S presence, called Azazīl,15 and fell, +according to the doctrine of the Korān, for refusing to pay homage to Adam at +the command of GOD.16 + Besides angels and devils, the Mohammedans are taught by the + + 4 Kor. c. 2, p. 13. 5 Ibid. c. 7 and 38. 1 Ibid. c. 2, p. +12. 2 See the notes, Ibid, p. 13. +3 Vide Hyde, Hist. Rel. Vet. Pers. p. 262. 4 Vide Ibid. p. 271, +and not. in Kor. p. 13. 5 Vide not. Ibid. p. 4. 6 Kor. c. +6, 13, and 86. The offices of these four angels are described almost in the +same manner in the apocryphal gospel of Barnabas, where it is said that +Gabriel reveals the secrets of GOD, Michael combats against his enemies, +Raphael receives the souls of those who die, and Uriel is to call every one to +judgment on the last day. See the Menagiana, tom. iv. p. 333. +7 Kor. c. 10. 8 Talmud Hieros. in Rosh hashan. 9 +Vide Hyde, ubi sup. c. 19 and 20. +10 Gemar. in Hagig. and Bereshit rabbah, &c. Vide Psalm civ. 4. 11 +Yalkut hadash. 12 Gemar. in Shebet, and Bava Bathra, &c. + 13 Midrash, Yalkut Shemūni. 14 Gemar. Berachoth. 15 +Vide Reland. de Rel. Moh. p. 189, &c. 16 Kor. c. 2. See also c.7, +38, &c. + + + +Korān to believe an intermediate order of creatures, which they call Jin or +Genii, created also of fire,17 but of a grosser fabric than angels; since they +eat and drink, and propagate their species, and are subject to death.1 Some +of these are supposed to be good, and others bad, and capable of future +salvation or damnation, as men are; whence Mohammed pretended to be sent for +the conversion of genii as well as men.2 The orientals pretend that these +genii inhabited the world for many ages before Adam was created, under the +government of several successive princes, who all bore the common name of +Solomon; but falling at length into an almost general corruption, Eblīs was +sent to drive them into a remote part of the earth, there to be confined: that +some of that generation still remaining, were by Tahmūrath, one of the ancient +kings of Persia, who waged war against them, forced to retreat into the famous +mountains of Kāf. Of which successions and wars they have many fabulous and +romantic stories. They also make different ranks and degrees among these +beings (if they be not rather supposed to be of a different species), some +being called absolutely Jin, some Peri or fairies, some Div or giants, others +Tacwīns or fates.3 + The Mohammedan notions concerning these genii agree almost exactly with +what the Jews write of a sort of demons, called Shedīm, whom some fancy to +have been begotten by two angels named Aza and Azaėl, on Naamah the daughter +of Lamech, before the Flood.4 However, the Shedīm, they tell us, agree in +three things with the ministering angels; for that, like them, they have +wings, and fly from one end of the world to the other, and have some knowledge +of futurity; and in three things they agree with men, like whom they eat and +drink, are propagated, and die.5 They also say that some of them believe in +the law of Moses, and are consequently good, and that others of them are +infidels and reprobates.6 + As to the scriptures, the Mohammedans are taught by the Korān 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 Moslem to believe. The number of these sacred books were, according to +them, 104. Of which ten were given to Adam, fifty to Seth, thirty to Edrīs or +Enoch, ten to Abraham; and the other four, being the Pentateuch, the Psalms, +the Gospel, and the Korān, were successively delivered to Moses, David, Jesus, +and Mohammed; which last being the seal 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. +The Jews in particular are frequently reflected on in the Korān for falsifying +and corrupting their copies of their law; and some instances of such pre- + + 17 Kor. c. 55. See the notes there. 1 Jallalo'ddin, in Kor. c. 2 +and 18. 2 Vide Kor. c. 55, 72, and 74. +3 See D'Herbelot, Bibl. Orient. p. 369, 820, &c. 4 In libro Zohar. + 5 Gemara, in Hagiga. +6 Igrat Baale hayyim. c. 15. + + + +tended corruptions, both in that book and the two others, are produced by +Mohammedan writers, wherein they merely follow their own prejudices, and the +fabulous accounts of spurious legends. Whether they have any copy of the +Pentateuch among them different from that of the Jews or not, I am not +entirely satisfied, since a person who travelled into the east was told that +they had the books of Moses, though very much corrupted;1 but I know nobody +that has ever seen them. However, they certainly have and privately read a +book which they call the Psalms of David, in Arabic and Persian, to which are +added some prayers of Moses, Jonas, and others.2 This Mr. Reland supposes to +be a translation from our copies (though no doubt falsified in more places +than one); but M. D'Herbelot says it contains not the same Psalms which are in +our Psalter, being no more than an extract from thence mixed with other very +different pieces.3 The easiest way to reconcile these two learned gentlemen, +is to presume that they speak of different copies. The Mohammedans have also +a Gospel in Arabic, attributed to St. Barnabas, wherein the history of Jesus +Christ is related in a manner very different from what we find in the true +Gospels, and correspondent to those traditions which Mohammed has followed in +his Korān. Of this Gospel the Moriscoes in Africa have a translation in +Spanish;4 and there is in the library of Prince Eugene of Savoy, a manuscript +of some antiquity, containing an Italian translation of the same Gospel,5 +made, it is to be supposed, for the use of renegades. This book appears to be +no original forgery of the Mohammedans, though they have no doubt interpolated +and altered it since, the better to serve their purpose; and in particular, +instead of the Paraclete or Comforter,6 they have in this apocryphal gospel +inserted the word Periclyte, that is, the famous or illustrious, by which they +pretend their prophet was foretold by name, that being the signification of +Mohammed in Arabic:1 and this they say to justify that passage of the Korān,2 +where Jesus Christ is formally asserted to have foretold his coming, under his +other name of Ahmed; which is derived from the same root as Mohammed, and of +the same import. From these or some other forgeries of the same stamp it is +that the Mohammedans quote several passages, of which there are not the least +footsteps in the New Testament. But after all we must not hence infer that +the Mohammedans, much less all of them, hold these copies of theirs to be the +ancient and genuine scriptures themselves. If any argue, from the corruption +which they insist has happened to the Pentateuch and Gospel, that the Korān +may possibly be corrupted also; they answer, that GOD has promised that he +will take care of the latter, and preserve it from any addition or +diminution;3 but that he left the two other to the care of men. However, they +confess there are some various readings in the Korān,4 as has been observed. + Besides the books above mentioned, the Mohammedans also take notice of the +writings of Daniel and several other prophets, and even + + 1 Terry's Voyage to the East Indies, p. 277. 2 De Rel. Moham. +p. 23. 3 A copy of this kind, he tells us, is in the library of +the Duke of Tuscany, Bibl. Orient. p. 924. 4 Reland, ubi sup. + 5 Menagian, tom. iv. p. 321, &c. 6 John xiv. 16, 26, xv. 26, +and xvi. 7 , compared with Luke xxiv. 49. 1 See Toland's +Nazarenus, the first eight chapters. 2 Cap. 61. 3 +Kor. c. 15. +4 Reland, ubi sup. p. 24, 27. + + + +make quotations thence; but these they do not believe to be divine scripture, +or of any authority in matters of religion.5 + 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 Mohammedan +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 Mohammed. All the prophets in general the Mohammedans believe to +have been free from great sins and errors of consequence, and professors of +one and the same religion, that is Islām, notwithstanding the different laws +and institutions which they observed. They allow of degrees among them, and +hold some of them to be more excellent and honourable than others.6 The first +place they give to the revealers and establishers of new dispensations, and +the next to the apostles. + 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 way1), as +Adam, Seth, Lot, Ismael, Nun, Joshua, &c., and introduce some of them under +different names, as Enoch, Heber, and Jethro, who are called in the Korān, +Edrīs, Hūd, and Shoaib; but several others whose very names do not appear in +scripture (though they endeavour to find some persons there to fix them on), +as Saleh, Khedr, Dhu'lkefl, &c. Several of their fabulous traditions +concerning these prophets we shall occasionally mention in the notes on the +Korān. + As Mohammed acknowledged the divine authority of the Pentateuch, Psalms, +and Gospel, he often appeals to the consonancy of the Korān with those +writings, and to the prophecies which he pretended were therein concerning +himself, as proofs of his mission; and he frequently charges the Jews and +Christians with stifling the passages which bear witness to him.2 His +followers also fail not to produce several texts even from our present copies +of the Old and New Testament, to support their master's cause.3 + The next article of faith required by the Korān is the belief of a general +resurrection and a future judgment. But before we consider the Mohammedan +tenets in those points, it will be proper to mention what they are taught to +believe concerning the intermediate state, both of the body and of the soul, +after death. + When a corpse is laid in the grave, they say he is received by an angel, +who gives him notice of the coming of the two examiners; who are two black +livid angels, of a terrible appearance, named Monker and Nakīr. These order +the dead person to sit upright, and examine him concerning his faith, as to +the unity of GOD, and the mission of Mohammed: if he answer rightly, they +suffer the body to rest in peace, and it is refreshed by the air of paradise; +but if not, they beat him on the temples with iron maces, till he roars out +for anguish so loud, that + + 5 Idem, ibid. p. 41. 6 Kor. c 2, p. 27, &c. 1 Thus +Heber is said to have been a prophet by the Jews (Seder Olam. p. 2), and Adam +by Epiphanius (Adv. Hęres. p. 6). See also Joseph. Ant. l. I, c. 2. + 2 Kor. c. 2, p. 5, 10, 16; c. 3, &c. 3 Some of these texts +are produced by Dr. Prideaux at the end of his Life of Mahomet, and more by +Marracci in Alcor. p. 26, &c. + + + + +he is heard by all from east to west, except men and genii. Then they press +the earth on the corpse, which is gnawed and stung till the resurrection by +ninety-nine dragons, with seven heads each; or as others say, their sins will +become venomous beasts, the grievous ones stinging like dragons, the smaller +like scorpions, and the others like serpents: circumstances which some +understand in a figurative sense.4 + The examination of the sepulchre is not only founded on an express +tradition of Mohammed, but is also plainly hinted at, though not directly +taught, in the Korān,1 as the commentators agree. It is therefore believed by +the orthodox Mohammedans in general, who take care to have their graves made +hollow, that they may sit up with more ease while they are examined by the +angels;2 but is utterly rejected by the sect of the Mótazalites, and perhaps +by some others. + These notions Mohammed certainly borrowed from the Jews, among whom they +were very anciently received.3 They say that the angel of death coming and +sitting on the grave, the soul immediately enters the body and raises it on +its feet; that he then examines the departed person, and strikes him with a +chain half of iron and half of fire; at the first blow all his limbs are +loosened, at the second his bones are scattered, which are gathered together +again by the angels, and the third stroke reduces the body to dust and ashes, +and it returns into the grave. This rack or torture they call Hibbūt +hakkeber, or the beating of the sepulchre, and pretend that all men in general +must undergo it, except only those who die on the evening of the sabbath, or +have dwelt in the land of Israel.4 + It it be objected to the Mohammedans that the cry of the persons under such +examination has been never heard; or if they be asked how those can undergo it +whose bodies are burnt or devoured by beasts or birds, or otherwise consumed +without burial; they answer, that it is very possible notwithstanding, since +men are not able to perceive what is transacted on the other side the grave; +and that it is sufficient to restore to life any part of the body which is +capable of understanding the questions put by the angels.5 + As to the soul, they hold that when it is separated from the body by the +angel of death, who performs his office with ease and gentleness towards the +good, and with violence towards the wicked,6 it enters into that state which +they call Al Berzakh,7 or the interval between death and the resurrection. If +the departed person was a believer, they say two angels meet it, who convey it +to heaven, that its place there may be assigned, according to its merit and +degree. For they distinguish the souls of the faithful into three classes: +the first of prophets, whose souls are admitted into paradise immediately; the +second of martyrs; whose spirits, according to a tradition of Mohammed, rest +in the crops of green birds which eat of the fruits and drink of the rivers of +paradise; and the third of other believers, concerning the state of whose +souls before the resurrection there are various opinions. For, I. Some say +they stay near the sepulchres, with liberty, however, of going wherever they +please; which they confirm with Mohammed's manner of saluting + + 4 Al Ghazāli. Vide Poc. not. in Port. Mosis, p. 241, &c. 1 +Cap. 8 and 47, &c. 2 Smith, de Morib. et Instit. Turcar. Ep. 2, p. +57. 3 Vide Hyde, in Notisad Bobov. de Visit. Ęgrot. p. 19. + 4 R. Elias, in Tishbi. See also Buxtorf. Synag. Judaic. and Lexic. +Talmud. 5 Vide Poc. ubi sup. 6 Kor. c. 79. The Jews say +the same, in Nishmat bayim. f. 77. 7 Vide Kor. c. 23, and not. ib. + + + + +them at their graves, and his affirming that the dead heard those salutations +as well as the living, though they could not answer. Whence perhaps proceeded +the custom of visiting the tombs of relations, so common among the +Mohammedans.1 2. Others imagine they are with Adam, in the lowest heaven; +and also support their opinion by the authority of their prophet, who gave out +that in his return from the upper heavens in his pretended night journey, he +saw there the souls of those who were destined to paradise on the right hand +of Adam, and of those who were condemned to hell on his left.2 3. Others +fancy the souls of believers remain in the well Zemzem, and those of infidels +in a certain well in the province of Hadramaut, called Borhūt; but this +opinion is branded as heretical. 4. Others say they stay near the graves for +seven days; but that whither they go afterwards is uncertain. 5. Others that +they are all in the trumpet whose sound is to raise the dead. And, 6. Others +that the souls of the good dwell in the forms of white birds, under the throne +of GOD.3 As to the condition of the souls of the wicked, besides the opinions +that have been already mentioned, the more orthodox hold that they are offered +by the angels to heaven, from whence being repulsed as stinking and filthy, +they are offered to the earth, and being also refused a place there, are +carried down to the seventh earth, and being also refused a place there, are +carried down to the seventh earth, and thrown into a dungeon, which they call +Sajīn, under a green rock, or according to a tradition of Mohammed, under the +devil's jaw,4 to be there tormented, till they are called up to be joined +again to their bodies. + Though some among the Mohammedans have thought that the resurrection will +be merely spiritual, and no more than the returning of the soul to the place +whence it first came (an opinion defended by Ebn Sina,5 and called by some the +opinion of the philosophers6); and others, who allow man to consist of body +only, that it will be merely corporeal; the received opinion is, that both +body and soul will be raised, and their doctors argue strenuously for the +possibility of the resurrection of the body, and dispute with great subtlety +concerning the manner of it.7 But Mohammed has taken care to preserve one +part of the body, whatever becomes of the rest, to serve for a basis of the +future edifice, or rather a leaven for the mass which is to be joined to it. +For he taught that a man's body was entirely consumed by the earth, except +only the bone called al Ajb, which we name the os coccygis, or rump-bone; and +that as it was the first formed in the human body, it will also remain +uncorrupted till the last day, as a seed from whence the whole is to be +renewed: and this he said would be effected by a forty days' rain which GOD +should send, and which would cover the earth to the height of twelve cubits, +and cause the bodies to sprout forth like plants.1 Herein also is Mohammed +also beholden to the Jews, who say the same things of the bone Luz,2 excepting +that what he attributes to a great rain, will be effected according to them by +a dew, impregnating the dust of the earth. + The time of the resurrection the Mohammedans allow to be a perfect + + 1 Poc. ubi sup. p. 247. 2 Ibid. p. 248. Consonant hereto are the +Jewish notions of the souls of the just being on high, under the throne of +glory. Vide ibid. p. 156. 3 Ibid. p. 250. 4 Al Beidāwi. +Vide Poc. ubi sup. p. 252. +5 Or, as we corruptly name him, Avicenna. 6 Kenz al afrār. + 7 Vide Poc. ubi sup. p. 254. +1 Idem, ibid. p. 255, &c. 2 Bereshit. rabbah, &c. Vide Poc. ubi +sup. p. 117, &c. + + + + + +secret to all but GOD alone: the angel Gabriel himself acknowledging his +ignorance on this point when Mohammed asked him about it. However, they say +the approach of that day may be known from certain signs which are to precede +it. These signs they distinguish into two sorts-the lesser and the greater- +which I shall briefly enumerate after Dr. Pocock.3 + The lesser signs are: I. They decay of faith among men.4 2. The +advancing of the meanest persons to eminent dignity. 3. That a maid-servant +shall become the mother of her mistress (or master); by which is meant either +that towards the end of the world men shall be much given to sensuality, or +that the Mohammedans shall then take many captives. 4. Tumults and +seditions. 5. A war with the Turks. 6. Great distress in the world, so +that a man when he passes by another's grave shall say "Would to GOD I were in +his place." 7. That the provinces of Irāk and Syria shall refuse to pay +their tribute. And, 8. That the buildings of Medina shall reach to Ahāb, or +Yahāb. + The greater signs are: + 1. The sun's rising in the west: which some have imagined it originally +did.5 + 2. The appearance of the beast, which shall rise out of the earth, in the +temple of Mecca, or on Mount Safā, or in the territory of Tāyef, or some other +place. This beast they say is to be sixty cubits high: though others, not +satisfied with so small a size, will have her reach to the clouds and to +heaven when her head only is out; and that she will appear for three days, but +show only a third part of her body. They describe this monster, as to her +form, to be a compound of various species, having the head of a bull, the eyes +of a hog, the ears of an elephant, the horns of a stag, the neck of an +ostrich, the breast of a lion, the colour of a tiger, the back of a cat, the +tail of a ram, the legs of a camel, and the voice of an ass. Some say this +beast is to appear three times in several places, and that she will bring with +her the rod of Moses and the seal of Solomon; and being so swift that none can +overtake or escape her, will with the first strike all the believers on the +face and mark them with the word Mūmen, i.e., believer; and with the latter +will mark the unbelievers, on the face likewise, with the word Cāfer, i.e., +infidel, that every person may be known for what he really is. They add that +the same beast is to demonstrate the vanity of all religions except Islām, and +to speak Arabic. All this stuff seems to be the result of a confused idea of +the beast in the Revelations.6 + 3. War with the Greeks, and the taking of Constantinople by 70,000 of the +posterity of Isaac, who shall not win that city by force of arms, but the +walls shall fall down while they cry out, "There is no god but GOD: GOD is +most great!" As they are dividing the spoil, news will come to them of the +appearance of the Antichrist, whereupon they shall leave all, and return back. + 4. The coming of Antichrist, whom the Mohammedans call al Masīh al Dajjāl, +i.e., the false or lying Christ, and simply al Dajjāl. He is to be one-eyed, +and marked on the forehead with the letters C.F.R., signifying Cāfer, or +infidel. They say that the Jews give him the name of Messiah + + 3 Ibid. p. 258, &c. 4 See Luke xviii. 8. 5 See Whiston's +Theory of the Earth, bk. ii. p. 98, &c. +6 Chap. xiii. + + + +Ben David, and pretend he is to come in the last days and to be lord both of +land and sea, and that he will restore the kingdom to them. According to the +traditions of Mohammed, he is to appear first between Irāk and Syria, or +according to others, in the province of Khorasān; they add that he is to ride +on an ass, that he will be followed by 70,000 Jews of Ispahān, and continue on +earth forty days, of which one will be equal in length to a year, another to a +month, another to a week, and the rest will be common days; that he is to lay +waste all places, but will not enter Mecca or Medina, which are to be guarded +by angels; and that at length he will be slain by Jesus, who is to encounter +him at the gate of Lud. It is said that Mohammed foretold several Anti- +christs, to the number of about thirty, but one of greater note than the rest. + 5. The descent of Jesus on earth. They pretend that he is to descend near +the white tower to the east of Damascus, when the people are returned from the +taking of Constantinople; that he is to embrace the Mohammedan religion, marry +a wife, get children, kill Antichrist, and at length die after forty years', +or, according to others, twenty-four years',1 continuance on earth. Under him +they say there will be great security and plenty in the world, all hatred and +malice being laid aside; when lions and camels, bears and sheep, shall live in +peace, and a child shall play with serpents unhurt.2 + 6. War with the Jews; of whom the Mohammedans are to make a religious +slaughter, the very trees and stones discovering such of them as hide +themselves, except only the tree called Gharkad, which is the tree of the +Jews. + 7. The eruption of Gog and Magog, or, as they are called in the east, +Yājūj and Mājūj; of whom many things are related in the Korān,3 and the +traditions of Mohammed. These barbarians, they tell us, having passed the +lake of Tiberias, which the vanguard of their vast army will drink dry, will +come to Jerusalem, and there greatly distress Jesus and his companions; till +at his request GOD will destroy them, and fill the earth with their carcasses, +which after some time GOD will send birds to carry away, at the prayers of +Jesus and his followers. Their bows, arrows, and quivers the Moslems will +burn for seven years together;4 and at last GOD will send a rain to cleanse +the earth, and to make it fertile. + 8. A smoke, which shall fill the whole earth.5 + 9. An eclipse of the moon. Mohammed is reported to have said that there +would be three eclipses before the last hour; one to be seen in the east, +another in the west, and the third in Arabia. + 10. The returning of the Arabs to the worship of Allāt and al Uzza, and +the rest of their ancient idols; after the decrease of every one in whose +heart there was faith equal to the grain of mustard-seed, none but the very +worst of men being left alive. For GOD, they say, will send a cold +odoriferous wind, blowing from Syria Damascena, which shall sweep away the +souls of all the faithful, and the Korān itself, so that men will remain in +the grossest ignorance for a hundred years. + + 1 Al Thalabi, in Kor. c. 4. 2 See Isaiah xi. 6, &c. + 3 Cap. 18 and 21. 4 See Ezek. xxxix. 9; Rev. xx. 8. 5 See +Kor. c. 44, and the notes thereon. Compare also Joel ii. 30, and Rev. ix. 2. + + + + 11. The discovery of a vast heap of gold and silver by the retreating of +the Euphrates, which will be the destruction of many. + 12. The demolition of the Caaba, or temple of Mecca, by the Ethiopians.1 + 13. The speaking of beasts and inanimate things. + 14. The breaking out of fire in the province of Hejāz; or, according to +others, in Yaman. + 15. The appearance of a man of the descendants of Kahtān, who shall drive +men before him with his staff. + 16. The coming of the Mohdi, or director; concerning whom Mohammed +prophesied that the world should not have an end till one of his own family +should govern the Arabians, whose name should be the same with his own name, +and whose father's name should also be the same with his father's name; and +who should fill the earth with righteousness. This person the Shiites believe +to be now alive, and concealed in some secret place, till the time of his +manifestation; for they suppose him to be no other than the last of the twelve +Imāms, named Mohammed Abu'lkasem, as their prophet was, and the son of Hassan +al Askeri, the eleventh of that succession. He was born at Sermanrai in the +255th year of the Hejra.2 From this tradition, it is to be presumed, an +opinion pretty current among the Christians took its rise, that the +Mohammedans are in expectation of their prophet's return. + 17. A wind which shall sweep away the souls of all who have but a grain of +faith in their hearts, as has been mentioned under the tenth sign. + These are the greater signs, which, according to their doctrine, are to +precede the resurrection, but still leave the hour of it uncertain: for the +immediate sign of its being come will be the first blast of the trumpet; which +they believe will be sounded three times. The first they call the blast of +consternation; at the hearing of which all creatures in heaven and earth shall +be struck with terror, except those whom GOD shall please to exempt from it. +The effects attributed to this first sound of the trumpet are very wonderful: +for they say the earth will be shaken, and not only all buildings, but the +very mountains levelled; that the heavens shall melt, the sun be darkened, the +stars fall, on the death of the angels, who, as some imagine, hold them +suspended between heaven and earth, and the sea shall be troubled and dried +up, or, according ot others, turned into flames, the sun, moon, and stars +being thrown into it: the Korān, to express the greatness of the terror of +that day, adds that women who give suck shall abandon the care of their +infants, and even the she-camels which have gone ten months with young (a most +valuable part of the substance of that nation) shall be utterly neglected. A +farther effect of this blast will be that concourse of beasts mentioned in the +Korān,1 though some doubt whether it be to precede the resurrection or not. +They who suppose it will precede, think that ll kinds of animals, forgetting +their respective natural fierceness and timidity, will run together into one +place, being terrified by the sound of the trumpet and the sudden shock of +nature. + + + + + The Mohammedans believe that this first blast will be followed by a second, +which they call the blast of examination,2 when all creatures, both in heaven +and earth, shall die or be annihilated, except those which GOD shall please to +exempt from the common fate;3 and this, they say, shall happen in the +twinkling of an eye, nay, in an instant; nothing surviving except GOD alone, +with paradise and hell, and the inhabitants of those two places, and throne of +glory.4 The last who shall die will be the angel of death. + Forty years after this will be heard the blast of resurrection, when the +trumpet shall be sounded the third time by Israfīl, who, together with Gabriel +and Michael, will be previously restored to life, and standing on the rock of +the temple of Jerusalem,5 shall, at GOD'S command, call together all the dry +and rotten bones, and other dispersed parts of the bodies, and the very hairs, +to judgment. This angel having, by the divine order, set the trumpet to his +mouth, and called together all the souls from all parts, will throw them into +his trumpet, from whence, on his giving the last sound, at the command of GOD, +they will fly forth like bees, and fill the whole space between heaven and +earth, and then repair to their respective bodies, which the opening earth +will suffer to arise; and the first who shall so arise, according to a +tradition of Mohammed, will be himself. For this birth the earth will be +prepared by the rain above mentioned, which is to fall continually for forty +years,6 and will resemble the seed of a man, and be supplied from the water +under the throne of GOD, which is called living water; by the efficacy and +virtue of which the dead bodies shall spring forth from their graves, as they +did in their mother's womb, or as corn sprouts forth by common rain, till they +become perfect; after which breath will be breathed into them, and they will +sleep in their sepulchres till they are raised to life at the last trump. + As to the length of the last day of judgment the Korān in one place tells +us that it will last 1,000 years,1 and in another 50,000.2 To reconcile this +apparent contradiction, the commentators use several shifts: some saying they +know not what measure of time GOD intends in those passages; others, that +these forms of speaking are figurative and not to be strictly taken, and were +designed only to express the terribleness of that day, it being usual for the +Arabs to describe what they dislike as of long continuance, and what they +like, as the contrary; and others suppose them spoken only in reference to the +difficulty of the business of the day, which, if GOD should commit to any of +his creatures, they would not be able to go through it in so many thousand +years; to omit some other opinions which we may take notice of elsewhere. + Having said so much in relation to the time of the resurrection, let us now +see who are to be raised from the dead, in what manner and + + 2 Several writers, however, make no distinction between this blast and the +first, supposing the trumpet will sound but twice. See the notes to Kor. c. +39. 3 Kor. c 39. 4 To these some add the spirit who bears +the waters on which the throne is placed, the preserved table, wherein the +decrees of GOD are registered, and the pen wherewith they are written; all +which things the Mohammedans imagine were created before the world. + 5 In this circum-cumstance the Mohammedans follow the Jews, who also +agree that the trumpet will sound more than once. Vide R. Bechai in Biur +hattorah, and Otioth shel R. Akiba. 6 Elsewhere (see before p. 61) this +rain is said to continue only forty days; but it rather seems that it is to +fall during the whole interval between the second and third blasts. + 1 Kor. c. 32. 2 Ibid. c. 70. + + + + +form they shall be raised, in what place they shall be assembled, and to what +end, according to the doctrine of the Mohammedans. + That the resurrection will be general, and extend to all creatures both +angels, genii, men, and animals, is the received opinion, which they support +by the authority of the Korān, though that passage which is produced to prove +the resurrection of brutes be otherwise interpreted by some.3 + The manner of their resurrection will be very different. Those who are +destined to be partakers of eternal happiness will arise in honour and +security; and those who are doomed to misery, in disgrace and under dismal +apprehensions. As to mankind, they say that they will be raised perfect in +all their parts and members, and in the same state as they came out of their +mother's wombs, that is, barefooted, naked, and uncircumcised; which +circumstances when Mohammed was telling his wife Ayesha, she, fearing the +rules of modesty might be thereby violated, objected that it would be very +indecent for men and women to look upon one another in that condition; but he +answered her, that the business of the day would be too weighty and serious to +allow them the making use of that liberty. Others, however, allege the +authority of their prophet for a contrary opinion as to their nakedness, and +pretend he asserted that the dead should arise dressed in the same clothes in +which they died;1 unless we interpret these words, as some do, not so much of +the outward dress of the body, as the inward clothing of the mind; and +understand thereby that every person will rise again in the same state as to +his faith or infidelity, his knowledge or ignorance, his good or bad works. +Mohammed is also said to have farther taught, by another tradition, that +mankind shall be assembled at the last day, distinguished into three classes. +The first, of those who go on foot; the second, of those who ride; and the +third, of those who creep groveling with their faces on the ground. The first +class is to consist of those believers whose good works have been few; the +second of those who are in greater honour with GOD, and more acceptable to +him; whence Ali affirmed that the pious when they come forth from their +sepulchres, shall find ready prepared for them white-winged camels, with +saddles of gold; wherein are to be observed some footsteps of the doctrine of +the ancient Arabians;2 and the third class, they say, will be composed of the +infidels, whom GOD shall cause to make their appearance with their faces on +the earth, blind, dumb, and deaf. But the ungodly will not be thus only +distinguished; for, according to a tradition of the prophet, there will be ten +sorts of wicked men on whom GOD shall on that day fix certain discretory +marks. The first will appear in the form of apes; these are the professors of +Zendicism: the second in that of swine; these are they who have been greedy of +filthy lucre, and enriched themselves by public oppression: the third will be +brought with their heads reversed and their feet distorted; these are the +usurers: the fourth will wander about blind; these are unjust judges: the +fifth will be deaf, dumb, and blind, understanding nothing; these are they + + 3 See the notes to Kor. c. 81, and the preceding page. 1 In this +also they follow their old guides, the Jews, who say that if the wheat which +is sown naked rise clothed, it is no wonder the pious who are buried in their +clothes should rise with them. Gemar. Sanhedr. fol. 90. 2 See +before, Sect. I. p. 16. + + + + +who glory in their own works: the sixth will gnaw their tongues, which will +hang down upon their breasts, corrupted blood flowing from their mouths like +spittle, so that everybody shall detest them; these are the learned men and +doctors, whose actions contradict their sayings: the seventh will have their +hands and feet cut off; these are they who have injured their neighbours: the +eighth will be fixed to the trunks of palm trees or stakes of wood; these are +the false accusers and informers: the ninth will stink worse than a corrupted +corpse; these are they who have indulged their passions and voluptuous +appetites, but refused GOD such part of their wealth as was due to him: the +tenth will be clothed with garments daubed with pitch; and these are the +proud, the vainglorious, and the arrogant. + As to the place where they are to be assembled to judgment, the Korān and +the traditions of Mohammed agree that it will be on the earth, but in what +part of the earth it is not agreed. Some say their prophet mentioned Syria +for the place; others, a white and even tract of land, without inhabitants or +any signs of buildings. Al Ghazāli imagines it will be a second earth, which +he supposes to be of silver; and others, an earth which has nothing in common +with ours but the name; having, it is possible, heard something of the new +heavens and new earth mentioned in scripture: whence the Korān has this +expression, "on the day wherein the earth shall be changed into another +earth."1 + The end of the resurrection the Mohammedans declare to be, that they who +are so raised may give an account of their actions, and receive the reward +thereof. And they believe that not only mankind, but the genii and irrational +animals also,2 shall be judged on this great day; when the unarmed cattle +shall take vengeance on the horned, till entire satisfaction shall be given to +the injured.3 + As to mankind, they hold that when they are all assembled together, they +will not be immediately brought to judgment, but the angels will keep them in +their ranks and order while they attend for that purpose; and this attendance +some say is to last forty years, others seventy, others 300, nay, some say no +less than 50,000 years, each of them vouching their prophet's authority. +During this space they will stand looking up to heaven, but without receiving +any information or orders thence, and are to suffer grievous torments, both +the just and the unjust, though with manifest difference. For the limbs of +the former, particularly those parts which they used to wash in making the +ceremonial ablution before prayer, shall shine gloriously, and their +sufferings shall be light in comparison, and shall last no longer than the +time necessary to say the appointed prayers; but the latter will have their +faces obscured with blackness, and disfigured with all the marks of sorrow and +deformity. What will then occasion not the least of their + + 1 Cap. 14. 2 Kor. c. 6. Vide Maimonid. More Nev. part iii. c. +17. 3 This opinion the learned Greaves supposed to have taken its +rise from the following words of Ezekiel, wrongly understood: "And as for ye, +O my flock thus saith the LORD GOD, Behold I, even I, will judge between the +fat cattle, and between the lean cattle; because ye have thrust with side and +with shoulder, and pushed all the diseased with your horns, till ye have +scattered them abroad; therefore will I save my flock, and they shall no more +be a prey, and I will judge between cattle and cattle," &c. Ezek. xxxiv. 17, +20, 21, 22. Much might be said concerning brutes deserving future reward and +punishment. See Bayle, Dict. Hist. Art. Rorarius, Rem. D. &c. + + + +pain, is a wonderful and incredible sweat, which will even stop their mouths, +and in which they will be immersed in various degrees according to their +demerits, some to the ankles only, some to the knees, some to the middle, some +so high as their mouth, and others as their ears. And this sweat, they say, +will be provoked not only by that vast concourse of all sorts of creatures +mutually pressing and treading on one another's feet, but by the near and +unusual approach of the sun, which will be then no farther from them than the +distance of a mile, or, as some translate the word, the signification of which +is ambiguous, than the length of a bodkin. So that their skulls will boil +like a pot,1 and they will be all bathed in sweat. From this inconvenience, +however, the good will be protected by the shade of GOD'S throne; but the +wicked will be so miserably tormented with it, and also with hunger, and +thirst, and a stifling air, that they will cry out, "Lord, deliver us from +this anguish, though thou send us into hell fire."2 What they fable of the +extraordinary heat of the sun on this occasion, the Mohammedans certainly +borrowed from the Jews, who say, that for the punishment of the wicked on the +last day, that planet shall be drawn from its sheath, in which it is now put +up, lest it should destroy all things by its excessive heat.3 + When those who have risen shall have waited the limited time, the +Mohammedans believe GOD will at length appear to judge them; Mohammed +undertaking the office of intercessor, after it shall have been declined by +Adam, Noah, Abraham, and Jesus, who shall beg deliverance only for their own +souls. They say that on this solemn occasion GOD will come in the clouds, +surrounded by angels, and will produce the books wherein the actions of every +person are recorded by their guardian angels,4 and will command the prophets +to bear witness against those to whom they have been respectively sent. Then +every one will be examined concerning all his words and actions, uttered and +done by him in this life; not as if GOD needed any information in those +respects, but to oblige the person to make public confession and +acknowledgment of GOD'S justice. The particulars of which they shall give an +account, as Mohammed himself enumerated them, are-of their time, how they +spent it; of their wealth, by what means they acquired it, and how they +employed it; of their bodies, wherein they exercised them; of their knowledge +and learning, what use they made of them. It is said, however, that Mohammed +has affirmed that no less than 70,000 of his followers should be permitted to +enter paradise without any previous examination, which seems to be +contradictory to what is said above. To the questions we have mentioned each +person shall answer, and make his defence in the best manner he can, +endeavouring to excuse himself by casting the blame of his evil deeds on +others, so that a dispute shall arise even between the soul and the body, to +which of them their guilt ought to be imputed, the soul saying, "O Lord, my +body I received from thee; for thou createdst me without a hand to lay hold +with, a foot to walk with, an eye to see with, or an understanding to +apprehend with, till I came and entered into this body; therefore, punish it +eternally, but deliver me." The body , on the other + + 1 Al Ghazāli. 2 Idem. 3 Vide Pocock, not. in Port. Mosis, +p. 277. 4 See before, p. 56. + + + + + +side, will make this apology:-"O Lord, thou createdst me like a stock of wood, +having neither hand that I could lay hold with, nor foot that I could walk +with, till this soul, like a ray of light, entered into me, and my tongue +began to speak, my eye to see, and my foot to walk; therefore, punish it +eternally, but deliver me." But GOD will propound to them the following +parable of the blind man and the lame man, which, as well as the preceding +dispute, was borrowed by the Mohammedans from the Jews:5 A certain king, +having a pleasant garden, in which were ripe fruits, set two persons to keep +it, one of whom was blind and the other lame, the former not being able to see +the fruit nor the latter to gather it; the lame man, however, seeing the +fruit, persuaded the blind man to take him upon his shoulders; and by that +means he easily gathered the fruit, which they divided between them. The lord +of the garden, coming some time after, and inquiring after his fruit, each +began to excuse himself; the blind man said he had no eyes to see with, and +the lame man that he had no feet to approach the trees. But the king, +ordering the lame man to be set on the blind, passed sentence on and punished +them both. And in the same manner will GOD deal with the body and the soul. +As these apologies will not avail on that day, so will it also be in vain for +any one to deny his evil actions, since men and angels and his own members, +nay, the very earth itself, will be ready to bear witness against him. + Though the Mohammedans assign so long a space for the attendance of the +resuscitated before their trial, yet they tell us the trial itself will be +over in much less time, and, according to an expression of Mohammed, familiar +enough to the Arabs, will last no longer than while one may milk an ewe, or +than the space between the two milkings of a she-camel.1 Some, explaining +those words so frequently used in the Korān, "GOD will be swift in taking an +account," say that he will judge all creatures in the space of half a day, and +others that it will be done in less time than the twinkling of an eye.2 + At this examination they also believe that each person will have the book, +wherein all the actions of his life are written, delivered to him; which books +the righteous will receive in their right hand, and read with great pleasure +and satisfaction; but the ungodly will be obliged to take them against their +wills in their left,3 which will be bound behind their backs, their right hand +being tied up to their necks.4 + To show the exact justice which will be observed on this great day of +trial, the next thing they describe is the balance, wherein all things shall +be weighted. They say it will be held by Gabriel, and that it is of so vast a +size, that its two scales, one of which hangs over paradise, and the other +over hell, are capacious enough to contain both heaven and earth. Though some +are willing to understand what is said in the Korān concerning this balance, +allegorically, and only as a figurative representation of GOD'S equity, yet +the more ancient and orthodox opinion is that it is to be taken literally; and +since words and actions, being mere accidents, are not capable of being +themselves + + 5 Gemara, Sanhed. c. II. R. Jos. Albo, Serm. iv. c. 33. See also +Epiphan. in Ancorat. sect. 89. 1 The Arabs use, after they have +drawn some milk from the camel, to wait a while and let her young one suck a +little, that she may give down her milk more plentifully at the second +milking. 2 Pocock, not. in Port. Mosis, p. 278-282. See also Kor. +c. 2, p. 21. +3 Kor. c. 17, 18, 69, and 84. 4 Jallalo'ddin. + + + + +weighed, they say that the books wherein they are written will be thrown into +the scales, and according as those wherein the good or the evil actions are +recorded shall preponderate, sentence will be given; those whose balance laden +with their good works shall be heavy, will be saved, but those whose balances +are light will be condemned.5 Nor will any one have cause to complain that +GOD suffers any good action to pass unrewarded, because the wicked for the +good they do have their reward in this life, and therefore can expect no +favour in the next. + The old Jewish writers make mention as well of the books to be produced at +the last day, wherein men's actions are registered,6 as of the balance wherein +they shall be weighed;7 and the scripture itself seems to have given the first +notion of both.8 But what the Persian Magi believe of the balance comes +nearest to the Mohammedan opinion. They hold that on the day of judgment two +angels, named Mihr and Sorūsh, will stand on the bridge we shall describe by- +and-bye, to examine every person as he passes; that the former, who represents +the divine mercy, will hold a balance in his hand, to weigh the actions of +men; that according to the report he shall make thereof to GOD, sentence will +be pronounced, and those whose good works are found more ponderous, if they +turn the scale but by the weight of a hair, will be permitted to pass forward +to paradise; but those whose good works shall be found light, will be by the +other angel, who represents GOD'S justice, precipitated from the bridge into +hell.1 + This examination being passed, and every one's works weighed in a just +balance, that mutual retaliation will follow, according to which every +creature will take vengeance one of another, or have satisfaction made them +for the injuries which they have suffered. And since there will then be no +other way of returning like for like, the manner of giving this satisfaction +will be by taking away a proportionable part of the good works of him who +offered the injury, and adding it to those of him who suffered it. Which +being done, if the angels (by whose ministry this is to be performed) say, +"Lord, we have given to every one his due; and there remaineth of this +person's good works so much as equalleth the weight of an ant," GOD will of +his mercy cause it to be doubled unto him, that he may be admitted into +paradise; but if, on the contrary, his good works be exhausted, and there +remain evil works only, and there be any who have not yet received +satisfaction from him, GOD will order that an equal weight of their sins be +added unto his, that he may be punished for them in their stead, and he will +be sent to hell laden with both. This will be the method of GOD'S dealing +with mankind. As to brutes, after they shall have likewise taken vengeance of +one another, as we have mentioned above, he will command them to be changed +into dust;2 wicked men being reserved to more grievous punishment: so that +they shall cry out, on hearing this sentence passed on the brutes, "Would to +GOD that we were dust also." As to the genii, many Mohammedans are of opinion +that such of them as are true believers will undergo the same fate as the +irrational animals, and + + 5 Kor. c. 23, 7, &c. 6 Midrash, Yalkut Shemuni, f. 153, c. 3. + 7 Gemar. Sanhedr. f. 91, &c. +8 Exod. xxxii. 32, 33, Dan. vii. 10, Revel. xx. 12, &c., and Dan. v. 27. + 1 Hyde, de Rel. Vet. Pers. p. 245, 401, &c. +2 Yet they say the dog of the seven sleepers, and Ezra's ass, which was +raised to life, will, by peculiar favour, be admitted into paradise. See Kor. +c. 18, and c. 3. + + + + +have no other reward than the favour of being converted into dust; and for +this they quote the authority of their prophet. But this, however, is judged +not so very reasonable, since the genii, being capable of putting themselves +in the state of believers as well as men, must consequently deserve, as it +seems, to be rewarded for their faith, as well as to be punished for +infidelity. Wherefore some entertain a more favourable opinion, and assign +the believing genii a place near the confines of paradise, where they will +enjoy sufficient felicity, though they be not admitted into that delightful +mansion. But the unbelieving genii, it is universally agreed, will be +punished eternally, and be thrown into hell with the infidels of mortal race. +It may not be improper to observe, that under the denomination of unbelieving +genii, the Mohammedans comprehend also the devil and his companions.1 + The trials being over and the assembly dissolved, the Mohammedans hold that +those who are to be admitted into paradise will take the right-hand way, and +those who are destined to hell fire will take the left; but both of them must +first pass the bridge, called in Arabic al Sirāt, which they say is laid over +the midst of hell, and described to be finer than a hair, and sharper than the +edge of a sword: so that it seems very difficult to conceive how any one shall +be able to stand upon it: for which reason most of the sect of the Mótazalites +reject it as a fable, though the orthodox think it a sufficient proof of the +truth of this article, that it was seriously affirmed by him who never +asserted a falsehood, meaning their prophet; who to add to the difficulty of +the passage, has likewise declared that this bridge is beset on each side with +briars and hooked thorns; which will, however, be no impediment to the good, +for they shall pass with wonderful ease and swiftness, like lightning or the +wind, Mohammed and his Moslems leading the way; whereas the wicked, what with +the slipperiness and extreme narrowness of the path, the entangling of the +thorns, and the extinction of the light, which directed the former to +paradise, will soon miss their footing, and fall down headlong into hell, +which is gaping beneath them.2 + This circumstance Mohammed seems also to have borrowed from the Magians, +who teach that on the last day all mankind will be obliged to pass a bridge +which they call Pūl Chīnavad, or Chīnavar, that is, the straight bridge, +leading directly into the other world; on the midst of which they suppose the +angels, appointed by GOD to perform that office, will stand, who will require +of every one a strict account of his actions, and weigh them in the manner we +have already mentioned.3 It is true the Jews speak likewise of the bridge of +hell, which they say is no broader than a thread; but then they do not tell us +that any shall be obliged to pass it, except the idolaters, who will fall +thence into perdition.1 + As to the punishment of the wicked, the Mohammedans are taught that hell is +divided into seven stories, or apartments, one below another, designed for the +reception of as many distinct classes of the damned.2 The first which they +call Jehennam, they say, will be the receptacle of those who acknowledged one +GOD, that is, the wicked Mohammedans, + + 1 Vide Kor. c. 18. 2 Pocock. ubi sup. p. 282-289. 3 +Hyde, de Rel. Vet. Pers. p. 245, 402, &c. +1 Midrash, Yalkut Reubeni. § Gehinnom. 2 Kor. c. 15. + + + + +who after having there been punished according to their demerits, will at +length be released. The second, uamed Ladhā, they assign to the Jews; the +third, named al Hotama, to the Christians; the fourth named al Säir, to the +Sabians; the fifth, named Sakar, to the Magians; the sixth, named al Jahīm, to +the idolaters; and the seventh, which is the lowest and worst of all, and is +called al Hāwiyat, to the hypocrites, or those who outwardly professed some +religion, but in their hearts were of none.3 Over each of these apartments +they believe there will be set a guard of angels,4 nineteen in number;5 to +whom the damned will confess the just judgment of GOD, and beg them to +intercede with him for some alleviation of their pain, or that they may be +delivered by being annihilated.6 + Mohammed has, in his Korān and traditions, been very exact in describing +the various torments of hell, which, according to him, the wicked will suffer +both from intense heat and excessive cold. We shall, however, enter into no +detail of them here, but only observe that the degrees of these pains will +also vary, in proportion to the crimes of the sufferer, and the apartment he +is condemned to; and that he who is punished the most lightly of all will be +shod with shoes of fire, the fervour of which will cause his skull to boil +like a cauldron. The condition of these unhappy wretches, as the same prophet +teaches, cannot be properly called either life or death; and their misery will +be greatly increased by their despair of being ever delivered from that place, +since, according to that frequent expression in the Korān, "they must remain +therein for ever." It must be remarked, however, that the infidels alone will +be liable to eternity of damnation, for the Moslems, or those who have +embraced the true religion, and have been guilty of heinous sins, will be +delivered thence after they shall have expiated their crimes by their +sufferings. The contrary of either of these opinions is reckoned heretical; +for it is the constant orthodox doctrine of the Mohammedans that no unbeliever +or idolater will ever be released, nor any person who in his lifetime +professed an believed the unity of GOD be condemned to eternal punishment. As +to the time and manner of the deliverance of those believers whose evil +actions shall outweigh their good, there is a tradition of Mohammed that they +shall be released after they shall have been scorched and their skins burnt +black, and shall afterwards be admitted into paradise; and when the +inhabitants of that place shall, in contempt, call them infernals, GOD will, +on their prayers, take from them that opprobrious appellation. Others say he +taught that while they continue in hell they shall be deprived of life, or (as +his words are otherwise interpreted) be cast into a most profound sleep, that +they may be the less sensible of their torments; and that they shall +afterwards be received into paradise, and there revive on their being washed +with the water of life; though some suppose they will + + 3 Others fill these apartments with different company. Some place in the +second, the idolaters; in the third, Gog and Magog, &c.; in the fourth, the +devils; in the fifth, those who neglect alms and prayers; and crowd the Jews, +Christians, and Magians together in the sixth. Some, again, will have the +first to be prepared for the Dahrians, or those who deny the creation, and +believe the eternity of the world; the second, for the Dualists, or Manichees, +and the idolatrous Arabs; the third, for the Bramins of the Indies; the +fourth, for the Jews; the fifth, for the Christians; and the sixth, for the +Magians. But all agree in assigning the seventh to the hypocrites. Vide +Millium, de Mohammedismo ante Moham. p. 412; D'Herbel. Bibl. Orient. p. 368, +&c. 4 Kor. c. 40, 43, 74, &c. +5 Ibid. c. 74. 6 Ibid. c. 40, 43. + + + + +be restored to life before they come forth from their place of punishment, +that at their bidding farewell to their pains, they may have some little taste +of them. The time which these believers shall be detained there, according to +a tradition handed down from their prophet, will not be less than 900 years, +nor more than 7,000. And as to the manner of their delivery, they say that +they shall be distinguished by the marks of prostration on those parts of +their bodies with which they used to touch the ground in prayer, and over +which the fire will, therefore, have no power; and that being known by this +characteristic, they will be relieved by the mercy of GOD, at the intercession +of Mohammed and the blessed; whereupon those who shall have been dead will be +restored to life, as has been said; and those whose bodies shall have +contracted any sootiness or filth from the flames and smoke of hell, will be +immersed in one of the rivers of paradise, called the river of life, which +will wash them whiter than pearls.1 + For most of these circumstances relating to hell and the state of the +damned, Mohammed was likewise, in all probability, indebted to the Jews, and +in part to the Magians; both of whom agree in making seven distinct apartments +in hell,2 though they vary in other particulars. The former place an angel as +a guard over each of these infernal apartments, and suppose he will intercede +for the miserable wretches there imprisoned, who will openly acknowledge the +justice of GOD in their condemnation.1 They also teach that the wicked will +suffer a diversity of punishments, and that by intolerable cold2 as well as +heat, and that their faces shall become black;3 and believe those of their own +religion shall also be punished in hell hereafter, according to their crimes +(for they hold that few or none will be found so exactly righteous as to +deserve no punishment at all), but will soon be delivered thence, when they +shall be sufficiently purged from their sins, by their father Abraham, or at +the intercession of him or some other of the prophets.4 The Magians allow but +one angel to preside over all the seven hells, who is named by them Vanįnd +Yezįd, and, as they teach, assigns punishments proportionate to each person's +crimes, restraining also the tyranny and excessive cruelty of the devil, who +would, if left to himself, torment the damned beyond their sentence.5 Those +of this religion do also mention and describe various kinds of torments, +wherewith the wicked will be punished in the next life; among which though +they reckon extreme cold to be one, yet they do not admit fire, out of +respect, as it seems, to that element, which they take to be the +representation of the divine nature; and, therefore, they rather choose to +describe the damned souls as suffering by other kinds of punishments: such as +an intolerable stink, the stinging and biting of serpents and wild beasts, the +cutting and tearing of the flesh by the devils, excessive hunger and thirst, +and the like.6 + Before we proceed to a description of the Mohammedan paradise, we must not +forget to say something of the wall or partition which they imagine to be +between that place and hell, and seems to be copied + + 1 Poc. not. in Port. Mosis, p. 289-291. 2 Nishmat hayim, f. 32; +Gemar. in Arubin, f. 19; Zohar. ad Exod. xxvi. 2, &c.; and Hyde, de Rel. Vet. +Pers. p. 245. 1 Midrash, Yalkut Shemuni, part II, f. 116. 2 +Zohar. ad Exod. xix. +3 Yalkut Shemuni, ubi sup. f. 86. 4 Nishmat hayim, f. 83; Gemar. +Arubin, f. 19. Vide Kor. c. 2, p. 10, and 3, p. 34, and notes there. + 5 Hyde, de Rel. Vet. Pers. p. 182. 6 Vide Eundem, ibid. p. + + + + +from the great gulf of separation mentioned in scripture.7 They call it al +Orf, and more frequently in the plural, al Arāf, a word derived from the verb +arafa, which signifies to distinguish between things, or to part them; though +some commentators give another reason for the imposition of this name, +because, they say, those who stand on this partition will know and distinguish +the blessed from the damned, by their respective marks or characteristics:8 +and others say the word properly intends anything that is high raised or +elevated, as such a wall of separation must be supposed to be.9 The +Mohammedan writers greatly differ as to the persons who are to be found on al +Arāf. Some imagine it to be a sort of limbo for the patriarchs and prophets, +or for the martyrs and those who have been most eminent for sanctity, among +whom, they say, there will be also angels in the form of men. Others place +here such whose good and evil works are so equal that they exactly +counterpoise each other, and, therefore, deserve neither reward nor +punishment; and these, they say, will, on the last day, be admitted into +paradise, after they shall have performed an act of adoration, which will be +imputed to them as a merit, and will make the scale of their good works to +overbalance. Others suppose this intermediate space will be a receptacle for +those who have gone to war without their parents' leave, and therein suffered +martyrdom; being excluded paradise for their disobedience, and escaping hell +because they are martyrs. The breadth of this partition wall cannot be +supposed to be exceeding great, since not only those who shall stand thereon +will hold conference with the inhabitants both of paradise and of hell, but +the blessed and the damned themselves will also be able to talk to one +another.1 + If Mohammed did not take his notions of the partition we have been +describing from scripture, he must at least have borrowed it at second-hand +from the Jews, who mention a thin wall dividing paradise form hell.2 + The righteous, as the Mohammedans are taught to believe, having surmounted +the difficulties, and passed the sharp bridge above mentioned, before they +enter paradise will be refreshed by drinking at the pond of their prophet, who +describes it to be an exact square, of a month's journey in compass: its +water, which is supplied by two pipes from al Cawthar, one of the rivers of +paradise, being whiter than milk or silver and more odoriferous than musk, +with as many cups set around it as there are stars in the firmament, of which +water, whoever drinks will thirst no more for ever.3 This is the first taste +which the blessed will have of their future and now near-approaching felicity. + Though paradise be so very frequently mentioned in the Korān, yet it is a +dispute among Mohammedans whether it be already created, or be to be created +hereafter: the Mótazalites and some other sectaries asserting that there is +not at present any such place in nature, and that the paradise which the +righteous will inhabit in the next life, will be different form that form +which Adam was expelled. However, the orthodox profess the contrary, +maintaining that it was created even + + 7 Luke xvi. 26. 8 Jallalo'ddin. Vide Kor. c.7. 9 Al +Beidāwi. 1 Kor. ubi sup Vide D'Herbel. Bibl. Orient. p. 121, &c. + 2 Midrash. Yalkut Sioni. f. II. 3 Al Ghazāli. + + + + +before the world, and describe it, from their prophet's traditions, in the +following manner. + They say it is situate above the seven heavens (or in the seventh heaven) +and next under the throne of GOD: and to express the amenity of the place, +tell us that the earth of it is of the finest wheat flour, or of the purest +musk, or, as others will have it, of saffron; that its stones are pearls and +jacinths, the walls of its buildings enriched with gold and silver, and that +the trunks of all its trees are of gold, among which the most remarkable is +the tree called Tūba, or the tree of happiness. Concerning this tree they +fable that it stands in the palace of Mohammed, though a breach of it will +reach to the house of every true believer;1 that it will be laden with +pomegranates, grapes, dates, and other fruits of surprising bigness, and of +tastes unknown to mortals. So that if a man desire to eat of any particular +kind of fruit, it will immediately be presented him, or if he choose flesh, +birds ready dressed will be set before him according to his wish. They add +that the boughs of this tree will spontaneously bend down to the hand of the +person who would gather of its fruits, and that it will supply the blessed not +only with food, but also with silken garments, and beasts to ride on ready +saddled and bridled, and adorned with rich trappings, which will burst forth +from its fruits; and that this tree is so large, that a person mounted on the +fleetest horse would not be able to gallop from one end of its shade to the +other in a hundred years.2 + As plenty of water is one of the greatest additions to the pleasantness of +any place, the Korān often speaks of the rivers of paradise as a principal +ornament thereof; some of these rivers, they say, flow with water, some with +milk, some with wine, and others with honey, all taking their rise from the +roof of the tree Tūba: two of which rivers, named al Cawthar and the river of +life, we have already mentioned. And lest these should not be sufficient, we +are told this garden is also watered by a great number of lesser springs and +fountains, whose pebbles are rubies and emeralds, their earth of camphire, +their beds of musk, and their sides of saffron, the most remarkable among them +being Salsabīl and Tasnīm. + But all these glories will be eclipsed by the resplendent and ravishing +girls of paradise, called, from their large black eyes, Hūr al oyūn, the +enjoyment of whose company will be a principal felicity of the faithful. +These, they say, are created not of clay, as mortal women are, but of pure +musk: being, as their prophet often affirms in his Korān, free from all +natural impurities, defects, and inconveniences incident to the sex, of the +strictest modesty, and secluded from public view in pavilions of hollow +pearls, so large, that, as some traditions have it, one of them will be no +less than four parasangs (or, as others say, sixty miles) long, and as many +broad. + The name which the Mohammedans usually give to this happy mansion, is al +Jannat, or the garden; and sometimes they call it, with an addition, Jannat al +Ferdaws, the garden of paradise, Jannet Aden, the garden of Eden (though they +generally interpret the word Eden, not according to its acceptation in Hebrew, +but according to its meaning in their + + 1 Yahya, in Kor.c. 13. 2 Jallal'oddin, ibid. + + + + +own tongue, wherein it signifies a settled or perpetual habitation), Jannat al +Mįwa, the garden of abode, Jannat al Naļm, the garden of pleasure, and the +like; by which several appellations some understand so many different gardens, +or at least places of different degrees of felicity (for they reckon no less +than a hundred such in all), the very meanest whereof will afford its +inhabitants so many pleasures and delights, that one would conclude they must +even sink under them, had not Mohammed declared, that in order to qualify the +blessed for a full enjoyment of them, GOD will give to every one the abilities +of a hundred men. + We have already described Mohammed's pond, whereof the righteous are to +drink before their admission into this delicious seat; besides which some +authors1 mention two fountains, springing from under a certain tree near the +gate of paradise, and say, that the blessed will also drink of one of them, to +purge their bodies and carry off all excrementitious dregs, and will wash +themselves in the other. When they are arrived at the gate itself, each +person will there be met and saluted by the beautiful youths appointed to +serve and wait upon him, one of them running before, to carry the news of his +arrival to the wives destined for him; and also by two angels, bearing the +presents sent him by GOD, one of whom will invest him with a garment of +paradise, and the other will put a ring on each of his fingers, with +inscriptions on them alluding to the happiness of his condition. By which of +the eight gates (for so many they suppose paradise to have) they are +respectively to enter, is not worth inquiry; but it must be observed that +Mohammed has declared that no person's good works will gain him admittance, +and that even himself shall be saved, not by his merits, but merely by the +mercy of GOD. It is, however, the constant doctrine of the Korān, that the +felicity of each person will be proportioned to this deserts, and that there +will be abodes of different degrees of happiness; the most eminent degree +being reserved for the prophets, the second for the doctors and teachers of +God's worship, the next for the martyrs, and the lower for the rest of the +righteous, according to their several merits. There will also some +distinction be made in respect to the time of their admission; Mohammed (to +whom, if you will believe him, the gates will first be opened) having +affirmed, that the poor will enter paradise five hundred years before the +rich: nor is this the only privilege which they will enjoy in the next life; +since the same prophet has also declared, that when he took a view of +paradise, he saw the majority of its inhabitants to be the poor, and when he +looked down into hell, he saw the greater part of the wretches confined there +to be women. + For the first entertainment of the blessed on their admission, they fable +that the whole earth will then be as one loaf of bread, which GOD will reach +to them with his hand, holding it like a cake; and that for meat they will +have the ox Balām, and the fish Nūn, the lobs of whose livers will suffice +70,000 men, being, as some imagine to be set before the principal guests, +viz., those who, to that number, will be admitted into paradise without +examination;2 though others suppose that a definite number is here put for an +indefinite, and that + + 1 Al Ghazāli, Kenz al Afrār 2 See before, p. +68. + + + + +nothing more is meant thereby, than to express a great multitude of people. + From this feast every one will be dismissed to the mansion designed for +him, where (as has been said) he will enjoy such a share of felicity as will +be proportioned to his merits, but vastly exceed comprehension or expectation; +since the very meanest in paradise (as he who, it is pretended, must know +best, has declared) will have eighty thousand servants, seventy-two wives of +the girls of paradise, besides the wives he had in this world, and a tent +erected for him of pearls, jacinths, and emeralds, of a very large extent; +and, according to another tradition, will be waited on by three hundred +attendants while he eats, will be served in dishes of gold, whereof three +hundred shall be set before him at once, containing each a different kind of +food, the last morsel of which will be as grateful as the first; and will also +be supplied with as many sorts of liquors in vessels of the same metal: and, +to complete the entertainment, there will be no want of wine, which, though +forbidden in this life, will yet be freely allowed to be drunk in the next, +and without danger, since the wine of paradise will not inebriate, as that we +drink here. The flavour of this wine we may conceive to be delicious without +a description, since the water of Tasnīm and the other fountains which will be +used to dilute it, is said to be wonderfully sweet and fragrant. If any +object to these pleasures, as an impudent Jew did to Mohammed, that so much +eating and drinking must necessarily require proper evacuations, we answer, as +the prophets did, that the inhabitants of paradise will not need to ease +themselves, nor even to blow their nose, for that all superfluities will be +discharged and carried off by perspiration, or a sweat as odoriferous as musk, +after which their appetite shall return afresh. + The magnificence of the garments and furniture promised by the Korān to the +godly in the next life, is answerable to the delicacy of their diet. For they +are to be clothed in the richest of silks and brocades, chiefly of green, +which will burst forth from the fruits of paradise, and will be also supplied +by the leaves of the tree Tūba; they will be adorned with bracelets of gold +and silver, and crowns set with pearls of incomparable lustre; and will make +use of silken carpets, litters of a prodigious size, couches, pillows, and +other rich furniture embroidered with gold and precious stones. + That we may the more readily believe what has been mentioned of the +extraordinary abilities of the inhabitants of paradise to taste these +pleasures in their height, it is said they will enjoy a perpetual youth; that +in whatever age they happen to die, they will be raised in their prime and +vigour, that is, of about thirty years of age, which age they will never +exceed (and the same they say of the damned); and that when they enter +paradise they will be of the same stature with Adam, who, as they fable, was +no less than sixty cubits high. And to this age and stature their children, +if they shall desire any (for otherwise their wives will not conceive), shall +immediately attain; according to that saying of their prophet, "If any of the +faithful in paradise be desirous of issue, it shall be conceived, born, and +grown up within the space of an hour." And in the same manner, if any one +shall have a fancy to employ himself in agriculture (which rustic pleasure may +suit + + + + +the wanton fancy of some), what he shall sow will spring up and come to +maturity in a moment. + Lest any of the senses should want their proper delight, we are told the +ear will there be entertained, not only with the ravishing songs of the angel +Israfīl, who has the most melodious voice of all GOD'S creatures, and of the +daughters of paradise; but even the trees themselves will celebrate the divine +praises with a harmony exceeding whatever mortals have heard; to which will be +joined the sound of the bells hanging on the trees, which will be put in +motion by the wind proceeding from the throne of GOD, so often as the blessed +wish for music: nay, the very clashing of the golden-bodied trees, whose +fruits are pearls and emeralds, will surpass human imagination; so that the +pleasures of this sense will not be the least of the enjoyments of paradise. + The delights we have hitherto taken a view of, it is said, will be common +to all the inhabitants of paradise, even those of the lowest order. What +then, think we, must they enjoy who shall obtain a superior degree of honour +and felicity? To these, they say, there are prepared, besides all this, "such +things as eye hath not seen, nor hath ear heard, nor hath it entered into the +heart of man to conceive;" an expression most certainly borrowed from +scripture.1 That we may know wherein the felicity of those who shall attain +the highest degree will consist, Mohammed is reported to have said, that the +meanest of the inhabitants of paradise will see his gardens, wives, servants, +furniture, and other possessions take up the space of a thousand years' +journey (for so far and farther will the blessed see in the next life); but +that he will be in the highest honour with GOD, who shall behold his face +morning and evening: and this favour al Ghazāli supposes to be that additional +or superabundant recompense, promised in the Korān,2 which will give such +exquisite delight, that in respect thereof all the other pleasures of paradise +will be forgotten and lightly esteemed; and not without reason, since, as the +same author says, every other enjoyment is equally tasted by the very brute +beast who is turned loose into luxuriant pasture.3 The reader will observe, +by the way, that this is a full confutation of those who pretend that the +Mohammedans admit of no spiritual pleasure in the next life, but make the +happiness of the blessed to consist wholly in corporeal enjoyments.4 + Whence Mohammed took the greatest part of his paradise it is easy to show. +The Jews constantly describe the future mansion of the just as a delicious +garden, and make it also reach to the seventh heaven.5 They also say it has +three gates,6 or, as others will have it, two,7 and four rivers (which last +circumstance they copied, to be sure, from those of the garden of Eden8), +flowing with milk, wine, balsam, and honey.1 Their Behemoth and Leviathan, +which they pretend will be slain for the entertainment of the blessed,2 are so +apparently the Balām and Nūn of Mohammed, that his followers themselves +confess he is obliged to them for both.3 The Rabbins likewise mention seven +different + + 1 Isaiah lxiv. 4; I Cor. ii. 9. 2 Cap. 10, &c. 3 Vide Poc. +in not. ad Port. Mosis, p. 305. +4 Vide Reland, de Rel. Moh. l. 2, § 17. 5 Vide Gemar. Tānith, f. 25, +Beracoth, f. 34, and Midrash sabboth, f. 37. +6 Megillah, Amkoth, p. 78. 7 Midrash, Yalkut Shemuni. + 8 Gen. ii. 10, &c. +1 Midrash, Yalk. Shem. 2 Gemar. Bava Bathra. f. 78; Rashi, in Job i. + 3 Vide Poc. not. in Port. Mosis, p. 298. + + + +degrees of felicity,4 and say that the highest will be of those who +perpetually contemplate the face of GOD.5 The Persian Magi had also an idea +of the future happy estate of the good, very little different from that of +Mohammed. Paradise they called Behisht, and Mīnu, which signifies crystal, +where they believe the righteous shall enjoy all manner of delights, and +particularly the company of the Hurāni behisht, or black-eyed nymphs of +paradise,6 the care of whom, they say, committed to the angel Zamiyād;7 and +hence Mohammed seems to have taken the first hint of his paradisiacal ladies. + It is not improbable, however, but that he might have been obliged, in some +respect, to the Christian accounts of the felicity of the good in the next +life. As it is scarce possible to convey, especially to the apprehensions of +the generality of mankind, an idea of spiritual pleasures without introducing +sensible objects, the scriptures have been obliged to represent the celestial +enjoyments by corporeal images; and to describe the mansion of the blessed as +a glorious and magnificent city, built of gold and precious stones, with +twelve gates; through the streets of which there runs a river of water of +life, and having on either side the tree of life, which bears twelve sorts of +fruits, and leaves of a healing virtue.8 Our Saviour likewise speaks of the +future state of the blessed as of a kingdom where they shall eat and drink at +his table.9 But then these descriptions have none of those puerile +imaginations10 which reign throughout that of Mohammed, much less any the most +distant intimation of sensual delights, which he was so fond of; on the +contrary, we are expressly assured, that "in the resurrection they will +neither marry nor be given in marriage, but will be as the angels of GOD in +heaven."11 Mohammed, however, to enhance the value of paradise with his +Arabians, chose rather to imitate the indecency of the Magians than the +modesty of the Christians in this particular, and lest his beatified Moslems +should complain that anything was wanting, bestows on them wives, as well as +the other comforts of life; judging, it is to be presumed, from his own +inclinations, that like Panurgus's ass,1 they would think all the other +enjoyments not worth their acceptance if they were to be debarred from this. + Had Mohammed, after all, intimated to his followers, that what he had told +them of paradise was to be taken, not literally, but in a metaphorical sense +(as it is said the Magians do the description of Zoroaster's2), this might, +perhaps make some atonement; but the contrary is so evident from the whole +tenour of the Korān, that although some + + 4 Nishmat hayim, f. 32. 5 Midrash, Tehillim, fl. II. 6 +Sadder, porta 5. 7 Hyde, de Rel. Vet. Pers. p. 265. 8 Rev. xxi. +10, &c., and xxii. I, 2. 9 Luke xxii. 29, 30, &c. +10 I would not, however, undertake to defend all the Christian writers in +this particular; witness that one passage of Irenęus, wherein he introduces a +tradition of St. John that our LORD should say, "The days shall come, in which +there shall be vines, which shall have each ten thousand branches, and every +of those branches shall have ten thousand lesser branches, and every of these +branches shall have ten thousand twigs, and every one of these twigs shall +have ten thousand clusters of grapes, and in every one of these clusters there +shall be ten thousand grapes, and every one of these grapes being pressed +shall yield two hundred and seventy-five gallons of wine; and when a man shall +take hold of one of these sacred bunches, another bunch shall cry out, I am a +better bunch: take me, and bless the LORD by me," &c. Iren. l. 5, c. 33. + 11 Matth. xxii. 30. 1 Vide Rabelais, Pantagr. l. 5, c. 7. A +better authority than this might, however, be alleged in favour of Mohammed's +judgment in this respect; I mean that of Plato, who is said to have proposed, +in his ideal commonwealth, as the reward of valiant men and consummate +soldiers, the kisses of boys and beauteous damsels. Vide Gell. Noct. Att. l. +18, c. 2. 2 Vide Hyde. de Rel. Vet. Pers. p. 266. + + + + +Mohammedans, whose understandings are too refined to admit such gross +conceptions, look on their prophet's descriptions as parabolical, and are +willing to receive them in an allegorical or spiritual acceptation,3 yet the +general and orthodox doctrine is, that the whole is to be strictly believed in +the obvious and literal acceptation; to prove which I need only urge the oath +they exact from Christians (who they know abhor such fancies) when they would +bind them in the most strong and sacred manner; for in such a case they make +them swear that if they falsify their engagement, they will affirm that there +will be black-eyed girls in the next world, and corporeal pleasures.4 + Before we quite this subject it may not be improper to observe the +falsehood of a vulgar imputation on the Mohammedans, who are by several +writers5 reported to hold that women have no souls, or, if they have, that +they will perish, like those of brute beasts, and will not be rewarded in the +next life. But whatever may be the opinion of some ignorant people among +them, it is certain that Mohammed had too great a respect for the fair sex to +teach such a doctrine; and there are several passages in the Korān which +affirm that women, in the next life, will not only be punished for their evil +actions, but will also receive the rewards of their good deeds, as well as the +men, and that in this case GOD will make no distinction of sexes.6 It is +true, the general notion is, that they will not be admitted into the same +abode as the men are, because their places will be supplied by the +paradisiacal females (though some allow that a man will there also have the +company of those who were his wives in this world, or at least such of them as +he shall desire1); but that good women will go into a separate place of +happiness, where they will enjoy all sorts of delights;2 but whether one of +those delights will be the enjoyment of agreeable paramours created for them, +to complete the economy of the Mohammedan system, is what I have nowhere found +decided. One circumstance relating to these beatified females, conformable to +what he had asserted of the men, he acquainted his followers with in the +answer he returned to an old woman, who, desiring him to intercede with GOD +that she might be admitted into paradise, he told her that no old woman would +enter that place; which setting the poor woman a-crying, he explained himself +by saying that GOD would then make her young again.3 + The sixth great point of faith, which the Mohammedans are taught by the +Korān to believe, is GOD'S absolute decree, and predestination both of good +and evil. For the orthodox doctrine is, that whether it be bad, proceedeth +entirely from the divine will, and is irrevocably fixed and recorded from all +eternity in the preserved table;4 GOD having secretly predetermined not only +the adverse and prosperous fortune of every person in this world, in the most +minute particulars, but also his faith or infidelity, his obedience or +disobedience, and con + + 3 Vide Eund. in not. ad Bobov. Lit. Turcar. p. 21. 4 Poc. ad +Port. Mos. P. 305. 5 Hornbek, Sum. Contr. p. 16. Grelot, +Voyage de Constant. p. 275. Ricaut's Present State of the Ottoman Empire, l. +2, c. 21. +6 See Kor. c. 3, p. 52, c. 4, p. 67; and also c. 13, 16, 40, 48, 57, &c. +Vide etiam Reland. de Rel. Moh. l. 2, § 18; and Hyde, in not. ad Bobov. de +Visit. ęgr. p. 21. 1 See before, p. 77. 2 Vide Chardin, +Voy. tom. ii. p. 328, and Bayle, Dict. Hist. Art. Mahomet, Rem. Q. + 3 See Kor. c. 56, and the notes there; and Gagnier. not. in Abulfeda +Vit. Moh p. 145. +4 See before, p. 50. + + + +sequently his everlasting happiness or misery after death; which fate or +predestination it is not possible, by any foresight or wisdom, to avoid. + Of this doctrine Mohammed makes great use in his Korān for the advancement +of his designs; encouraging his followers to fight without fear, and even +desperately, for the propagation of their faith, by representing to them that +all their caution could not avert their inevitable destiny, or prolong their +lives for a moment;5 and deterring them from disobeying or rejecting him as an +impostor, by setting before them the danger they might thereby incur of being, +by the just judgment of GOD, abandoned to seduction, hardness of heart, and a +reprobate mind, as a punishment for their obstinacy.6 + As this doctrine of absolute election and reprobation has been thought by +many of the Mohammedan divines to be derogatory to the goodness and justice of +GOD, and to make GOD the author of evil, several subtle distinctions have been +invented, and disputes raised, to explicate or soften it; and different sects +have been formed, according to their several opinions or methods of explaining +this point: some of them going so far as even to hold the direct contrary +position of absolute free will in man, as we shall see hereafter.1 + Of the four fundamental points of religious practice required by the Korān, +the first is prayer, under which, as has been said, are also comprehended +those legal washings or purifications which are necessary preparations +thereto. + Of these purifications there are two degrees, one called Ghosl, being a +total immersion or bathing of the body in water; and the other called Wodū (by +the Persians, Abdest), which is the washing of their faces, hands, and feet, +after a certain manner. The first is required in some extraordinary cases +only, as after having lain with a woman, or been polluted by emission of seed, +or by approaching a dead body; women also being obliged to it after their +courses or childbirth. The latter is the ordinary ablution in common cases +and before prayer, and must necessarily be used by every person before he can +enter upon that duty.2 It is performed with certain formal ceremonies, which +have been described by some writers, but are much easier apprehended by seeing +them done than by the best description. + These purifications were perhaps borrowed by Mohammed of the Jews; at least +they agree in a great measure with those used by that nation,3 who in process +of time burdened the precepts of Moses in this point, with so many +traditionary ceremonies, that whole books have been written about them, and +who were so exact and superstitious therein, even in our Saviour's time, that +they are often reproved by him for it.4 But as it is certain that the pagan +Arabs used lustrations of this kind5 long before the time of Mohammed, as most +nations did, and still do in the east, where the warmth of the climate +requires a greater nicety and degree of cleanliness than these colder parts; +perhaps Mohammed only recalled his countrymen to a more strict observance of +those purifying rites, which had been probably neglected by them, or at least +performed in a careless and perfunctory manner. + + 5 Kor. c. 3, c. 4, &c. 6 Ibid. c. 4, c. 2, &c. passim. + 1 Sect. VIII. 2 Kor. c. 4, and c. 5 Vide Reland. de Rel. Moh. +l. i., c. 8. 3 Poc. not in Port. Mosis, p. 356, &c. 4 +Mark vii. 3, &c. +5 Vide Herodot. l. 3, c. 198. + + + +The Mohammedans, however, will have it that they are as ancient as Abraham,1 +who, they say, was enjoined by GOD to observe them, and was shown the manner +of making the ablution by the angel Gabriel, in the form of a beautiful +youth.2 Nay, some deduce the matter higher, and imagine that these ceremonies +were taught our first parents by the angels.3 + That his followers might be the more punctual in this duty, Mohammed is +said to have declared, that "the practice of religion is founded on +cleanliness," which is the one-half of the faith, and the key of prayer, +without which it will not be heard by GOD.4 That these expressions may be the +better understood, al Ghazāli reckons four degrees of purification; of which +the first is, the cleansing of the body from all pollution, filth, and +excrements; the second, the cleansing of the members of the body from all +wickedness and unjust actions; the third, the cleansing of the heart from all +blamable inclinations and odious vices; and the fourth, the purging a man's +secret thoughts from all affections which may divert their attendance on GOD: +adding, that the body is but as the outward shell in respect to the heart, +which is as the kernel. And for this reason he highly complains of those who +are superstitiously solicitous in exterior purifications, avoiding those +persons as unclean who are not so scrupulously nice as themselves, and at the +same time have their minds lying waste, and overrun with pride, ignorance, and +hypocrisy.5 Whence it plainly appears with how little foundation the +Mohammedans have been charged, by some writers,6 with teaching or imagining +that these formal washings alone cleanse them for their sins.7 + Lest so necessary a preparation to their devotions should be omitted, +either where water cannot be had, or when it may be of prejudice to a person's +health, they are allowed in such cases to make use of fine sand or dust in +lieu of it;8 and then they perform this duty by clapping their open hands on +the sand, and passing them over the parts, in the same manner as if they were +dipped in water. But for this expedient Mohammed was not so much indebted to +his own cunning,1 as to the example of the Jews, or perhaps that of the +Persian Magi, almost as scrupulous as the Jews themselves in their +lustrations, who both of them prescribe the same method in cases of +necessity;2 and there is a famous instance, in ecclesiastical history, of sand +being used, for the same reason, instead of water, in the administration of +the Christian sacrament of baptism, many years before Mohammed's time.3 + Neither are the Mohammedans contented with bare washing, but + + 1 Al Jannābi in Vita Abrah. Vide Poc. Spec. p. 303. + 2 Herewith agrees the spurious Gospel of St. Barnabas, the Spanish +translation of which (cap. 29) has these words: Dixo Abraham, Que harč yo para +servir al Dios de los sanctos y prophetas? Respondiņ el angel, Ve e aquella +fuente y lavate, porque Dios quiere hablar contigo. Dixo Abraham, Come tengo +de lavarme? Luego el angel se le appareciņ como uno bello mancebo, y se lavņ +en la fuente, y le dixo, Abraham, haz como yo. Y Abraham se lavņ, &c. + 3 Al Kessāļ. Vide Reland. de Rel. Mohamm. p. 81. 4 Al Ghazāli, Ebn +al Athīr. 5 Vide Poc. Spec. p. 302, &c. +6 Barthol. Edessen, Confut. Hagaren. p. 360. G. Sionita and J. Hesronita, in +Tract. de Urb. and Morib. Orient. ad Calcem Geogr. Nubiens. c. 15. Du Ryer, +dans le Sommaire de la Rel. des Turcs, mis ą la tźte de sa version de l'Alcor. +St. Olon, Descr. du Royaume de Maroc, c. 2. Hyde, in not. ad Bobov. de Prec. +Moh. p. I; Smith, de Morib. et Instit. Turcar. Ep. I, p. 32. 7 +Vide Reland. de Rel. Moh. l. 2, c. II. 8 Kor. c. 3, p. 59 and 5, p. +74. 1 Vide Smith, ubi sup. 2 Gemar. Berachoth. c 2. Vide Poc. +not. ad Port Mosis, p. 380. Sadder, porta 84. 3 Cedren. p. 250. + + + + +think themselves obliged to several other necessary points of cleanliness, +which they make also parts of this duty; such as combing the hair, cutting the +beard, paring the nails, pulling out the hairs of their armpits, shaving their +private parts, and circumcision;4 of which last I will add a word or two, lest +I should not find a more proper place. + Circumcision, though it be not so much as once mentioned in the Korān, is +yet held by the Mohammedans to be an ancient divine institution, confirmed by +the religion of Islām, and though not so absolutely necessary but that it may +be dispensed with in some cases,5 yet highly proper and expedient. The Arabs +used this rite for many ages before Mohammed, having probably learned it from +Ismael, though not only his descendants, but the Hamyarites,6 and other +tribes, practised the same. The Ismaelites, we are told,7 used to circumcise +their children, not on the eighth day, as is the custom of the Jews, but when +about twelve or thirteen years old, at which age their father underwent that +operation:8 and the Mohammedans imitate them so far as not to circumcise +children before they be able, at least, distinctly to pronounce that +profession of their faith, "There is no GOD but GOD, Mohammed is the apostle +of GOD;"9 but pitch on what age they please for the purpose, between six and +sixteen or thereabouts.10 Though the Moslem doctors are generally of opinion, +conformably to the scripture, that this precept was originally given to +Abraham, yet some have imagined that Adam was taught it by the angel Gabriel, +to satisfy an oath he had made to cut off that flesh which, after his fall, +had rebelled against his spirit; whence an odd argument has been drawn for the +universal obligation of circumcision.1 Though I cannot say the Jews led the +Mohammedans the way here, yet they seem so unwilling to believe any of the +principal patriarchs or prophets before Abraham were really uncircumcised, +that they pretend several of them, as well as some holy men who lived after +his time, were born ready circumcised, or without a foreskin, and that Adam, +in particular, was so created;2 whence the Mohammedans affirm the same thing +of their prophet.3 + Prayer was by Mohammed thought so necessary a duty, that he used to call it +the pillar of religion and the key of paradise; and when the Thakifites, who +dwelt at Tāyef, sending in the ninth year of the Hejra to make their +submission to that prophet, after the keeping of their favourite idol had been +denied them,4 begged, at least, that they might be dispensed with as to their +saying of the appointed prayers, he answered, "That there could be no good in +that religion wherein was no prayer."5 + + 4 Vide Poc. Spec. p. 303. 5 Vide Bobov. de Circumcis. p. 22. + 6 Philostorg. Hist. Eccl. l. 3. +7 Joseph. Ant. l. I, c. 23. 8 Gen. xvii. 25. 9 Vide Bobov. ubi +sup. and Poc. Spec. p. 319. +10 Vide Reland. de Rel. Moh. l. I, p. 75. + 1 This is the substance of the following passage of the Gospel of Barnabas +(cap. 23), viz.,Entonces dixo Jesus; Adam el primer hombre aviendo comido por +eńgano del demonio la comida prohibida por Dios en el parayso, se le rebelņ su +carne ą su espiritu; por lo qual jurņ diziendo, Por Dios que yo te quiero +cortar; y rompiendo una piedra tomņ su carne para cortarla con el corte de la +piedra. Por loqual fue reprehendido del angel Gabriel, y el le dixo; Yo he +jurado por Dios que lo he de cortar, y mentiroso no lo serč jamas. Ala hora +el angel le enseńo la superfluidad de su earne, y a quella cortņ. De manera +que ansi como todo hombre toma carne de Adam, ansi esta obligado a complir +aquello que Adam con juramento prometiņ. 2 Shalshel. hakkabala. Vide +Poc. Spec. p. 320; Gagnier not. in Abulfed. Vit. Moh. p. 2. 3 Vide Poc. +Spec. p. 304. 4 See before, p. 14. 5 Abulfed. Vit. Moh. p. +127 + + + + That so important a duty, therefore, might not be neglected, Mohammed +obliged his followers to pray five times every twenty-four hours, at certain +state times; viz., I. In the morning, before sunrise; 2. When noon is past, +and the sun begins to decline form the meridian; 3. In the afternoon, before +sunset; 4. In the evening, after sunset, and before day be shut in; and 5. +After the day is shut in, and before the first watch of the night.6 For this +institution he pretended to have received the divine command from the throne +of GOD himself, when he took his night journey to heaven; and the observing of +the stated times of prayer is frequently insisted on in the Korān, though they +be not particularly prescribed therein. Accordingly, at the aforesaid times, +of which public notice is given by the Muedhdhins, or Criers, from the +steeples of their mosques (for they use no bell), every conscientious Moslem +prepares himself for prayer, which he performs either in the mosque or any +other place, provided it be clean, after a prescribed form, and with a certain +number of phrases or ejaculations (which the more scrupulous count by a string +of beads) and using certain postures of worship; all which have been +particularly set down and described, though with some few mistakes, by other +writers,1 and ought not to be abridged, unless in some special cases; as on a +journey, on preparing for battle, &c. + For the regular performance of the duty of prayer among the Mohammedans, +besides the particulars above mentioned, it is also requisite that they turn +their faces, while they pray, towards the temple of Mecca;2 the quarter where +the same is situate being, for that reason, pointed out within their mosques +by a niche, which they call al Mehrāb, and without, by the situation of the +doors opening into the galleries of the steeples: there are also tables +calculated for the ready finding out their Kebla, or part towards which they +ought to pray, in places where they have no other direction.3 + But what is principally to be regarded in the discharge of this duty, say +the Moslem doctors, is the inward disposition of the heart, which is the life +and spirit of prayer;4 the most punctual observance of the external rites and +ceremonies before mentioned being of little or no avail, if performed without +due attention, reverence, devotion, and hope:5 so that we must not think the +Mohammedans, or the considerate part of them at least, content themselves with +the mere opu. operatum, or imagine their whole religion to be placed therein.6 + I had like to have omitted two things which in my mind deserve mention on +this head, and may, perhaps, be better defended than our contrary practice. +One is, that the Mohammedans never address themselves to GOD in sumptuous +apparel, though they are obliged to be decently clothed; but lay aside their +costly habits and pompous ornaments, if they wear any, when they approach the +divine presence, lest they should seem proud and arrogant.7 The other is, +that they admit not their women to pray with them in public; that sex being + + 6 Vide Ibid. p. 38, 39. 1 Vide Hotting. Hist. Eccles. tom. viii. +p. 470-529; Bobov. in Liturg. Turcic p. I, &c.; Grelot, Voyage de Constant. p. +253-264; Chardin, Voy. de Perse, tom. ii. p. 388, &c.; and Smith, de Moribus +ac Instit. Turcar. Ep. I, p. 33, &c. +2 Kor. c. 2, p. 16. See the notes there. 3 Vide Hyde, de Rel. +Vet. Pers. p. 8, 9, and 126. 4 Al Ghazāli. +5 Vide Poc. Spec. p. 305. 6 Vide Smith, ubi sup. p. 40. + 7 Reland. de Rel. Moh. p. 96. See Kor. c.7. p. 107. + + + +obliged to perform their devotions at home, or if they visit the mosques, it +must be at a time when the men are not there: for the Moslems are of opinion +that their presence inspires a different kind of devotion from that which is +requisite in a place dedicated to the worship of GOD.8 + The greater part of the particulars comprised in the Mohammedan institution +of prayer, their prophet seems to have copied from others, and especially the +Jews; exceeding their institutions only in the number of daily prayer.1 The +Jews are directed to pray three times a day,2 in the morning, in the evening, +and within night; in imitation of Abraham,3 Isaac,4 and Jacob;5 and the +practice was as early, at least, as the time of Daniel.6 The several postures +used by the Mohammedans in their prayers are also the same with those +prescribed by the Jewish Rabbins, and particularly the most solemn act of +adoration, by prostrating themselves so as to touch the ground with their +forehead;7 notwithstanding, the latter pretend the practice of the former, in +this respect, to be a relic of their ancient manner of paying their devotions +to Baal-Peor.8 The Jews likewise constantly pray with their faces turned +towards the temple of Jerusalem,9 which has been their Kebla from the time it +was first dedicated by Solomon;10 for which reason Daniel, praying in Chaldea, +had the windows of his chamber open towards that city:11 and the same was the +Kebla of Mohammed and his followers for six or seven months,12 and till he +found himself obliged to change it for the Caaba. The Jews, moreover, are +obliged by the precepts of their religion to be careful that the place they +pray in, and the garments they have on when they perform their duty, be +clean:13 the men and women also among them pray apart (in which particular +they were imitated by the eastern Christians); and several other conformities +might be remarked between the Jewish public worship and that of the +Mohammedans.14 + The next point of the Mohammedan religion is the giving of alms, which are +of two sorts, legal and voluntary. The legal alms are of indispensable +obligation, being commanded by the law, which directs and determines both the +portion which is to be given, and of what things it ought to be given; but the +voluntary alms are left to every one's liberty, to give more or less, as he +shall see fit. The former kind of alms some think to be properly called +Zacāt, and the latter Sadakat; + + 8 A Moor, named Ahmed Ebn Abdalla, in a Latin epistle by him, written to +Maurice, Prince of Orange, and Emanuel, Prince of Portugal, containing a +censure of the Christian religion (a copy of which, once belonging to Mr. +Selden, who has thence transcribed a considerable passage in his treatise De +Synedriis vett. Ebręor. l. I, c. 12, is now in the Bodleian Library), finds +great fault with the unedifying manner in which mass is said among the Roman +Catholics, for this very reason, among others. His words are: Ubicunque +congregantur simul viri et fomino, ibi mens non est intenta et devota: nam +inter celebrandum missam et sacrificia, fomino et viri mutuis aspectibus, +signis, ac nutibus accendunt pravorum appetitum, et desideriorum suorum ignes: +et quando hoc non fieret, saltem humana fragilitas delectatur mutuo et +reciproco aspectu; et ita non potest esse mens quieta, attenta, et devota. + 1 The Sabians, according to some, exceed the Mohammedans in this point, +praying seven times a day. See before, p. 11. +2 Gemar. Berachoth. 3 Gen. xix. 27. 4 Gen. xxiv. 63. + 5 Gen. xxviii. II, &c. +6 Dan. vi. 10. 7 Vide Millium, de Mohammedismo ante Moham. p. 427, +&c., and Hyde, de Rel. Vet. Pers. p. 5, &c. +8 Maimonid. in Epist. ad Proselyt. Relig. Vide Poc. Spec. p. 306. + 9 Gemar. Bava Bathra, and Berachoth. +10 I Kings viii. 29, &c. 11 Dan. vi. 10. 12 Some say +eighteen months. Vide Abulfed. Vit. Moh. p. 54. +13 Maimon. in Halachoth Tephilla, c.9, § 8, 9. Menura hammeor, fol. 28, 2. + 14 Vide Millium, ubi supra, p. 424, et seq. + + + +though this name be also frequently given to the legal alms. They are called +Zacāt, either because they increase a man's store, by drawing down a blessing +thereon, and produce in his soul the virtue of liberality,1 or because they +purify the remaining part of one's substance from pollution, and the soul from +the filth of avarice;2 and Sadakat, because they are a proof of a man's +sincerity in the worship of GOD. Some writers have called the legal alms +tithes, but improperly, since in some cases they fall short, and in others +exceed that proportion. + The giving of alms is frequently commanded in the Korān, and often +recommended therein jointly with prayer; the former being held of great +efficacy in causing the latter to be heard of GOD: for which reason the Khalīf +Omar Ebn Abd'alaziz used to say, "that prayer and alms carries us half-way to +GOD, fasting brings us to the door of his palace, and alms procures us +admission."3 The Mohammedans, therefore, esteem almsdeeds to be highly +meritorious, and many of them have been illustrious for the exercise thereof. +Hasan, the son of Ali, and grandson of Mohammed, in particular is related to +have thrice in his life divided his substance equally between himself and the +poor, and twice to have given away all he had:4 and the generality are so +addicted to the doing of good, that they extend their charity even to brutes.5 + Alms, according to the prescriptions of the Mohammedan law, are to be given +of five things-I. Of cattle, that is to say, of camels, kine, and sheep. 2. +Of money. 3. Of corn. 4. Of fruits, viz., dates and raisins. And 5. Of wares +sold. Of each of these a certain portion is to be given in alms, usually one +part in forty, or two and a half per cent of the value. But no alms are due +for them, unless they amount to a certain quantity or number; nor until a man +has been in possession of them eleven months, he not being obliged to give +alms thereout before the twelfth month is begun: nor are alms due for cattle +employed in tilling the ground, or in carrying of burdens. In some cases a +much larger portion than the before-mentioned is reckoned due for alms: thus +of what is gotten out of mines, or the sea, or by any art or profession over +and above what is sufficient for the reasonable support of a man's family, and +especially where there is a mixture or suspicion of unjust gain, a fifth part +ought to be given in alms. Moreover, at the end of the fast of Ramadān, every +Moslem is obliged to give in alms for himself and for every one of his family, +if he has any, a measure1 of wheat, barley, dates, raisins, rice, or other +provisions commonly eaten.2 + The legal alms were at first collected by Mohammed himself, who employed +them as he thought fit, in the relief of his poor relations and followers, but +chiefly applied them to the maintenance of those who served in his wars, and +fought, as he termed it, in the way of GOD. His successors continued to do +the same, till, in the process of time, other taxes and tributes being imposed +for the support of the government, + + 1 Al Beidāwi. See Kor. c. 2, p. 29. 2 Idem. Compare this with +what our Saviour says (Luke xi. 41), "Give alms of such things as ye have; and +behold, all things are clean unto you." 3 D'Herbel. Bibl. +Orient. p. 5. 4 Ibid. p. 422. 5 Vide Busbeq. Epist. 3, p. +178. Smith, de Morib. Turc. Ep. I, p. 66, &c. Compare Eccles. xi. I. and +Prov. xii. 10. +1 This measure is a Saį, and contains about six or seven pounds weight. + 2 Vide Reland. de Rel. Mahommed. lib. i., p. 99, &c. Chardin, Voy. de +Perse. tom. 2, p. 415, &c. + + + + +they seem to have been weary of acting as almoners to their subjects, and to +have left the paying them to their consciences. + In the foregoing rules concerning alms, we may observe also footsteps of +what the Jews taught and practised in respect thereto. Alms, which they also +call Sedaka, i.e., justice, or righteousness,3 are greatly recommended by +their Rabbins, and preferred even to sacrifices;4 as a duty, the frequent +exercise whereof will effectually free a man from hell fire,5 and merit +everlasting life:6 wherefore, besides the corners of the field, and the +gleanings of their harvest and vineyard, commanded to be left for the poor and +the stranger by the law of Moses,7 a certain portion of their corn and fruits +is directed to be set apart for their relief, which portion is called the +tithes of the poor.8 The Jews likewise were formerly very conspicuous for +their charity. Zaccheus gave the half of his goods to the poor;9 and we are +told that some gave their whole substance: so that their doctors, at length, +decreed that no man should give above a fifth part of his goods in alms.10 +There were also persons publicly appointed in every synagogue to collect and +distribute the people's contributions.11 + The third point of religious practice is fasting; a duty of so great +moment, that Mohammed used to say it was "the gate of religion," and that "the +odour of the mouth of him who fasteth is more grateful to GOD than that of +musk;" and al Ghazāli reckons fasting one-fourth part of the faith. According +to the Mohammedan divines, there are three degrees of fasting: I. The +restraining the belly and other parts of the body from satisfying their lusts; +2. The restraining the ears, eyes, tongue, hands, feet, and other members from +sin; and 3. The fasting of the heart from worldly cares, and refraining the +thoughts from everything besides GOD.1 + The Mohammedans are obliged, by the express command of the Korān, to fast +the whole month of Ramadān, from the time the new moon first appears, till the +appearance of the next new moon; during which time they must abstain from +eating, drinking, and women, from daybreak till night,2 or sunset. And this +injunction they observe so strictly, that while they fast they suffer nothing +to enter their mouths, or other parts of their body, esteeming the fast broken +and null if they smell perfumes, take a clyster or injection, bathe, or even +purposely swallow their spittle; some being so cautious that they will not +open their mouths to speak, lest they should breathe the air too freely:3 the +fast is also deemed void if a man kiss or touch a woman, or if he vomit +designedly. But after sunset they are allowed to refresh themselves, and to +eat and drink, and enjoy the company of their wives till daybreak;4 + + 3 Hence alms are in the New Testament termed [Greek text]. Matth. vi. I +(Ed. Steph.), and 2 Cor. ix. 10. 4 Gemar. in Bava Bathra. + 5 Ibid. in Gittin. 6 Ibid. in Rosh hashana. 7 +Levit. xix. 9, 10; Deut. xxiv. 19, &c. 8 Vide Gemar. Hierosol. in +Peah, and Maimon. in Halachoth matanoth Aniyyim. c.6. Confer Pirke Avoth, v. +9. +9 Luke xix. 8. 10 Vide Reland. Ant. Sacr. Vet. Hebr. p. 402. + 11 Vide Ibid. p. 138. +1 Al Ghazāli, Al Mostatraf. 2 Kor. c. 2, p. 19, 20. 3 Hence we +read that the Virgin Mary, to avoid answering the reflections cast on her for +bringing home a child, was advised by the angel Gabriel to feign she had vowed +a fast, and therefore she ought not to speak. See Kor. c. 19. + 4 The words of the Korān (cap. 2, p. 20) are: "Until ye can distinguish a +white thread from a black thread by the daybreak"-a form of speaking borrowed +by Mohammed from the Jews, who determine the time when they are to begin their +morning lesson, to be so soon as a man can discern blue form white, i.e., the +blue threads from the white threads in the fringes of their garments. But +this explication the commentators do not approve, pretending that by the white + + + +though the more rigid begin the fast again at midnight.5 This fast is +extremely rigorous and mortifying when the month of Ramadān happens to fall in +summer, for the Arabian year being lunar,6 each month runs through all the +different seasons in the course of thirty-three years, the length and heat of +the days making the observance of it much more difficult and uneasy then than +in winter. + The reason given why the month of Ramadān was pitched on for this purpose +is, that on the month the Korān was sent down from heaven.1 Some pretend that +Abraham, Moses, and Jesus received their respective revelations in the same +month.2 + From the fast of Ramadān none are excused, except only travellers and sick +persons (under which last denomination the doctors comprehend all whose health +would manifestly be injured by their keeping the fast; as women with child and +giving suck, ancient people, and young children); but then they are obliged, +as soon as the impediment is removed, to fast an equal number of other days: +and the breaking the fast is ordered to be expiated by giving alms to the +poor.3 + Mohammed seems to have followed the guidance of the Jews in his ordinances +concerning fasting, no less than in the former particulars. That nation, when +they fast, abstain not only from eating and drinking, but from women, and from +anointing themselves,4 from daybreak until sunset, and the stars begin to +appear;5 spending the night in taking what refreshments they please.6 And +they allow women with child and giving suck, old persons, and young children +to be exempted from keeping most of the public fasts.7 + Though my design here be briefly to treat of those points only which are of +indispensable obligation on a Moslem, and expressly required by the Korān, +without entering into their practice as to voluntary and supererogatory works; +yet to show how closely Mohammed's institutions follow the Jewish, I shall add +a word or two of the voluntary fasts of the Mohammedans. These are such as +have been recommended either by the example or approbation of their prophet; +and especially certain days of those months which they esteem sacred: there +being a tradition that he used to say, That a fast of one day in a sacred +month was better than a fast of thirty days in another month; and that the +fast of one day in Ramadān was more meritorious than a fast of thirty days in +a sacred month.8 Among the more commendable days is that of Ashūra, the tenth +of Moharram; which, though some writers tell us it was observed by the Arabs, +and particularly the tribe of Koreish, before Mohammed's time,9 yet, as others +assure us, that prophet borrowed both the name and the fast from the Jews; it +being with them the tenth of + +thread and the black thread are to be understood the light and dark streaks of +the daybreak; and they say the passage was at first revealed without the words +"of the daybreak;" but Mohammed's followers, taking the expression in the +first sense, regulated their practice accordingly, and continued eating and +drinking till they could distinguish a white thread from a black thread, as +they lay before them-to prevent which for the future, the words "of the +daybreak" were added as explanatory of the former. Al Beidāwi. Vide Pocock. +not. in Carmen Tograi, p. 89, &c. Chardin, Voy. de Perse, tom. 2, p. 423. + 5 Vide Chardin, ib. p. 421, &c. Reland. de Relig. Moh. p. 109, &c. + 6 See hereafter, Sect. VI. 1 Kor. c. 2, p. 19. See also c. +97. 2 Al Beidāwi, ex Trad. Mohammedis. 3 See Kor. c. 2, p. 20. + +4 Siphra, f. 252, 2. 5 Tosephoth ad Gemar. Yoma, f. 34. 6 +Vide Gemar. Yoma, f. 40, and maimon. in Halachoth Tįnioth, c. 5, § 5. + 7 Vide Gemar. Tįnith, f. 12, and Yoma, f. 83, and Es Hayim, Tįnith, c. +I. 8 Al Ghazāli. 9 Al Bārezi in Comment. ad Orat. Ebn +Nobātę. + + + +the seventh month, or Tisri, and the great day of expiation commanded to be +kept by the law of Moses.1 Al Kazwīni relates that when Mohammed came to +Medina, and found the Jews there fasted on the day of Ashūra, he asked them +the reason of it; and they told him it was because on that day Pharaoh and his +people were drowned, Moses and those who were with him escaping: whereupon he +said that he bore a nearer relation to Moses than they, and ordered his +followers to fast on that day. However, it seems afterwards he was not so +well pleased in having imitated the Jews herein; and therefore declared that, +if he lived another year, he would alter the day, and fast on the ninth, +abhorring so near an agreement with them.2 + The pilgrimage to Mecca is so necessary a point of practice that, according +to a tradition of Mohammed, he who dies without performing it, may as well die +a Jew or a Christian;3 and the same is expressly commanded in the Korān.4 +Before I speak of the time and manner of performing this pilgrimage, it may be +proper to give a short account of the temple of Mecca, the chief scene of the +Mohammedan worship; in doing which I need be the less prolix, because that +edifice has been already described by several writers,5 though they, following +different relations, have been led into some mistakes, and agree not with one +another in several particulars: nor, indeed, do the Arab authors agree in all +things, one great reason whereof is their speaking of different times. + The temple of Mecca stands in the midst of the city, and is honoured with +the title of Masjad al alharām, i.e., the sacred or inviolable temple. What +is principally reverenced in this place, and gives sanctity to the whole, is a +square stone building, called the Caaba, as some fancy, from its height, which +surpasses that of the other buildings in Mecca,6 but more probably from its +quadrangular form, and Beit Allah, i.e., the house of GOD, being peculiarly +hallowed and set apart for his worship. The length of this edifice, from +north to south, is twenty-four cubits, its breadth from east to west twenty- +three cubits, and its height twenty-seven cubits: the door, which is on the +east side, stands about four cubits from the ground; the floor being level +with the bottom of the door.7 In the corner next this door is the black +stone, of which I shall take notice by-and-bye. On the north side of the +Caaba, within a semicircular enclosure fifty cubits long, lies the white +stone, said to be the sepulchre of Ismael, which receives the rain-water that +falls off the Caaba by a spout, formerly of wood,1 but now of gold. The Caaba +has a double roof, supported within by three octangular pillars of aloes wood; +between which, on a bar of iron, hang some silver lamps. The outside is +covered with rich black damask, adorned with an embroidered band of gold, +which is changed every year, and was formerly sent by the Khalīfs, afterwards +by the Soltāns of Egypt, and is now provided by the Turkish emperors. At a +small distance from the Caaba, on the east side, is the Station or Place of +Abraham, where is another stone + + 1 Levit. xvi. 29, and xxiii. 27. 2 Ebn al Athīr. Vide Poc. +Spec. p. 309. 3 Al Ghazāli. +4 Cap. 3, p. 42. See also c. 22, p. 252 and c. 2, p. 14, &c. 5 +Chardin, Voy. de Perse, t. 2, p. 428, &c.; Bremond, Descrittioni dell' Eitto, +&c., l. r, c. 29; Pitts' Account of the Rel. &c. of the Mohammedans, p. 98, +&c.;and Boulainvilliers, Vie de Mahomed, p. 54, &c., which last author is the +most particular. 6 Ahmed Ebn Yusef. 7 Sharif al Edrisi, and +Kitab Masalec, apud Poc. Spec. p. 125, &c. 1 Sharif al Edrisi, +ibid. + + + + +much respected by the Mohammedans, of which something will be said hereafter. + The Caaba, at some distance, is surrounded but not entirely, by a circular +enclosure of pillars, joined towards the bottom by a low balustrade, and +towards the top by bars of silver. Just without this inner enclosure, on the +south, north, and west sides of the Caaba, are three buildings, which are the +oratories, or places where three of the orthodox sects assemble to perform +their devotions (the fourth sect, viz., that of al Shāfeļ, making use of the +station of Abraham for that purpose), and towards the south-east stands the +edifice which covers the well Zemzem, the treasury, and cupola of al Abbas.2 + All these buildings are enclosed, a considerable distance, by a magnificent +piazza, or square colonnade, like that of the Royal Exchange in London, but +much larger, covered with small domes or cupolas, from the four corners +whereof rise as many minārets or steeples, with double galleries, and adorned +with gilded spires and crescents, as are the cupolas which cover the piazza +and the other buildings. Between the pillars of both enclosures hang a great +number of lamps, which are constantly lighted at night. The first foundations +of this outward enclosure were laid by Omar, the second Khalīf, who built no +more than a low wall to prevent the court of the Caaba, which before lay open, +from being encroached on by private buildings; but the structure has been +since raised, by the liberality of many succeeding princes and great men, to +its present lustre.3 + This is properly all that is called the temple, but the whole territory of +Mecca being also Harām, or sacred, there is a third enclosure, distinguished +at certain distances by small turrets, some five, some seven, and others ten +miles distant from the city.1 Within this compass of ground it is not lawful +to attack an enemy, or even to hunt or fowl, or cut a branch from a tree: +which is the true reason why the pigeons at Mecca are reckoned sacred, and not +that they are supposed to be of the race of that imaginary pigeon which some +authors, who should have known better, would persuade us Mohammed made pass +for the Holy Ghost.2 + The temple of Mecca was a place of worship, and in singular veneration with +the Arabs from great antiquity, and many centuries before Mohammed. Though it +was most probably dedicated at first to an idolatrous use,3 yet the +Mohammedans are generally persuaded that the Caaba is almost coeval with the +world: for they say that Adam, after his expulsion from paradise, begged of +GOD that he might erect a building like that he had seen there, called Beit al +Mįmūr, or the frequented house, and al Dorāh, towards which he might direct +his prayers, and which he might compass, as the angels do the celestial one. +Whereupon GOD let down a representation of that house in curtains of light,4 +and set it in Mecca, perpendicularly under its original,5 order- + + 2 Idem, ibid 3 Poc. Spec. p. 116. 1 Gol. not. in Alfrag. +p. 99. 2 Gab. Sionita, et Joh. Hesronita, de nonnullis Orient. +urbib. ad calc. Geogr. Nub. p. 21. Al Mogholtaļ, in his Life of Mohammed, +says the pigeons of the temple of Mecca are of the breed of those which laid +their eggs at the mouth of the cave where the prophet and Abu Becr hid +themselves, when they fled from that city. See before, p. 39. 3 See +before, p. 13. 4 Some say that the Beit al Mįmūr itself was the +Caaba of Adam, which, having been let down to him from heaven, was, at the +Flood, taken up again into heaven, and is there kept. Al Zamakh. in Kor. c. +2. 5 Al + + + + +ing the patriarch to turn towards it when he prayed, and to compass it by way +of devotion.6 After Adam's death, his son Seth built a house in the same form +of stones and clay, which being destroyed by the Deluge, was rebuilt by +Abraham and Ismael,7 at GOD'S command, in the place where the former had +stood, and after the same model, they being directed therein by revelation.8 + After this edifice had undergone several reparations, it was, a few years +after the birth of Mohammed, rebuilt by the Koreish on the old foundation,1 +and afterwards repaired by Abd'allah Ebn Zobeir, the Khalīf of Mecca, and at +length again rebuilt by al Hejāj Ebn Yūsof, in the seventy-fourth year of the +Hejra, with some alterations, in the form wherein it now remains.2 Some years +after, however, the Khalīf Harūn al Rashīd (or, as others write, his father al +Mohdi, or his grandfather al Mansūr) intended again to change what had been +altered by al Hejāj, and to reduce the Caaba to the old form in which it was +left by Abd'allah, but was dissuaded from meddling with it, lest so holy a +place should become the sport of princes, and being new modelled after every +one's fancy, should lose that reverence which was justly paid it.3 But +notwithstanding the antiquity and holiness of this building, they have a +prophecy, by tradition from Mohammed, that in the last times the Ethiopians +shall come and utterly demolish it, after which it will not be rebuilt again +for ever.4 + Before we leave the temple of Mecca, two or three particulars deserve +further notice. One is the celebrated black stone, which is set in silver, +and fixed in the south-east corner of the Caaba, being that which looks +towards Basra, about two cubits and one-third, or, which is the same thing, +seven spans from the ground. This stone is exceedingly respected by the +Mohammedans, and is kissed by the pilgrims with great devotion, being called +by some the right hand of GOD on earth. They fable that it is one of the +precious stones of paradise, and fell down to the earth with Adam, and being +taken up again, or otherwise preserved at the Deluge, the angel Gabriel +afterwards brought it back to Abraham when he was building the Caaba. It was +at first whiter than milk, but grew black long since by the touch of a +menstruous woman, or, as others tell us, by the sins of mankind,5 or rather by +the touches and kisses of so many people, the superficies only being black, +and the inside still remaining white.6 When the Karmatians,7 among other +profanations by them offered to the temple of Mecca, took away this stone, +they could not be prevailed on, for love or money, to restore it, though those +of Mecca offered no less than five thousand pieces of gold for it.8 How- + +Jūzi, ex. trad. Ebn Abbas. It has been observed that the primitive Christian +church held a parallel opinion as to the situation of the celestial Jerusalem +with respect to the terrestrial: for in the apocryphal book of the revelations +of St. Peter (cap. 27), after Jesus has mentioned unto Peter the creation of +the seven heavens-whence, by the way, it appears that this number of heavens +was not devised by Mohammed-and of the angels, begins the description of the +heavenly Jerusalem in these words: "We have created the upper Jerusalem above +the waters, which are above the third heaven, hanging directly over the lower +Jerusalem," &c. Vide Gagnier, not. ad Abulfed. Vit. Moh. p. 28. + 6 Al Shahrestani. 7 Vide Kor. c. 2, p. 15. 8 Al +Jannābi, in Vita Abraham. 1 Vide Abulfed. Vit. Moh. p. 13. + 2 Idem, in Hist. Gen. al Jannābi, &c. 3 Al Jannābi. 4 +Idem, Ahmed Ebn Yusef. Vide Poc. Spec. p. 115, &c. 5 Al Zamakh. &c. +in Kor. Ahmed Ebn Yusef. 6 Poc. Spec. p. 117, &c. 7 +These Carmatians were a sect which arose in the year of the Hejra 278, and +whose opinions overturned the fundamental points of Mohammedism. See +D'Herbel. Bibl. Orient Art. Carmath. and hereafter § viii. 8 D'Herbel. +p. 40. + + + +ever, after they had kept it twenty-two years, seeing they could not thereby +draw the pilgrims from Mecca, they sent it back of their own accord; at the +same time bantering its devotees by telling them it was not the true stone: +but, as it is said, it was proved to be no counterfeit by its peculiar quality +of swimming on water.1 + Another thing observable in this temple is the stone in Abraham's place, +wherein they pretend to show his footsteps, telling us he stood on it when he +built the Caaba,2 and that it served him for a scaffold, rising and falling of +itself as he had occasion,3 though another tradition says he stood upon it +while the wife of his son Ismael, whom he paid a visit to, washed his head.4 +It is now enclosed in an iron chest, out of which the pilgrims drink the water +of Zemzem,5 and are ordered to pray at it by the Korān.6 The officers of the +temple took care to hide this stone when the Karmatians took the other.7 + The last thing I shall take notice of in the temple is the well Zemzem, on +the east side of the Caaba, and which is covered with a small building and +cupola. The Mohammedans are persuaded it is the very spring which gushed out +for the relief of Ismael, when Hagar his mother wandered with him in the +desert;8 and some pretend it was so named from her calling to him, when she +spied it, in the Egyptian tongue, Zem, zem, that is, "Stay, stay,"9 though it +seems rather to have had the name from the murmuring of its waters. The water +of this will is reckoned holy, and is highly reverenced, being not only drunk +with particular devotion by the pilgrims, but also sent in bottles, as a great +rarity, to most parts of the Mohammedan dominions. Abd'allah, surnamed al +Hāfedh, from his great memory, particularly as to the traditions of Mohammed, +gave out that he acquired that faculty by drinking large draughts of Zemzem +water,10 to which I really believe it as efficacious as that of Helicon to the +inspiring of a poet. + To this temple every Mohammedan, who has health and means sufficient11 +ought once, at least, in his life to go on pilgrimage; nor are women excused +from the performance of this duty. The pilgrims meet at different places near +Mecca, according to the different parts from whence they come,12 during the +months of Shawāl and Dhu'lkaada, being obliged to be there by the beginning of +Dhu'lhajja, which month, as its name imports, is peculiarly set apart for the +celebration of this solemnity. + At the places above mentioned the pilgrims properly commence such; when the +men put on the Ihrām, or sacred habit, which consists only of two woolen +wrappers, one wrapped about the middle to cover their privities, and the other +thrown over their shoulders, having their heads bare, and a kind of slippers +which cover neither the heel nor the instep, and so enter the sacred territory +in their way to Mecca. While they have this habit on they must neither hunt +nor fowl1 (though they are allowed to fish2), which precept is so punctually +observed, that they will not kill even a louse or a flea, if they find them on +their bodies: there are some noxious animals, however, which they have +permission to kill during the pilgrimage, as kites, ravens, scorpions, mice, +and dogs + + 1 Ahmed Ebn Yusef, Abulfeda. Vide Poc. Spec. p. 119. 2 Abulfed. + 3 Vide Hyde, de Rel. Vet. Pers. p. 35. 4 Ahmed Ebn Yusef, +Safio'ddin. 5 Ahmed Ebn Yusef. 6 Cap. 2, p. 14. +7 Vide Poc. Spec. p. 120, &c. 8 Gen. xxi. 19. 9 G. +Sionit. et J. Hesr. de nonnull. urb. Orient. p. 19. +10 D'Herbel. p. 5. 11 See Kor. c. 3, p. 43, and the notes thereon. + 12 Vide Bobov. de Peregr. Mecc. p. 12, &c. 1 Kor. c. +5, p. 85. 2 Ibid. + + + + +given to bite.3 During the pilgrimage it behoves a man to have a constant +guard over his words and actions, and to avoid all quarrelling or ill +language, and all converse with women and obscene discourse, and to apply his +whole intention to the good work he is engaged in. + The pilgrims, being arrived at Mecca, immediately visit the temple, and +then enter on the performance of the prescribed ceremonies, which consist +chiefly in going in procession round the Caaba, in running between the Mounts +Safā and Merwā, in making the station on Mount Arafat, and slaying the +victims, and shaving their heads in the valley of Mina. These ceremonies have +been so particularly described by others,4 that I may be excused if I but just +mention the most material circumstances thereof. + In compassing the Caaba, which they do seven times, beginning at the corner +where the black stone is fixed, they use a short, quick pace the three first +times they go round it, and a grave, ordinary pace, the four last; which, it +is said, was ordered by Mohammed, that his followers might show themselves +strong and active, to cut off the hopes of the infidels, who gave out that the +immoderate heats of Medina had rendered them weak.5 But the aforesaid quick +pace they are not obliged to use every time they perform this piece of +devotion, but only at some particular times.6 So often as they pass by the +black stone, they either kiss it, or touch it with their hand, and kiss that. + The running between Safā and Merwā1 is also performed seven times, partly +with a slow pace, and partly running:2 for they walk gravely till they come to +a place between two pillars; and there they run, and afterwards walk again; +sometimes looking back, and sometimes stopping, like one who has lost +something, to represent Hagar seeking water for her son:3 for the ceremony is +said to be as ancient as her time.4 + On the ninth of Dhu'lhajja, after morning prayer, the pilgrims leave the +valley of Mina, whither they come the day before, and proceed in a tumultuous +and rushing manner to Mount Arafat,5 where they stay to perform their +devotions till sunset: then they go to Mozdalifa, an oratory between Arafat +and Mina, and there spend the night in prayer and reading the Korān. The next +morning, by daybreak, they visit al Mashér al harām, or the sacred monument,6 +and departing thence before sunrise, haste by Batn Mohasser to the valley of +Mina, where they throw seven stones7 at three marks, or pillars, in imitation +of Abraham, who, meeting the devil in that place, and being by him disturbed +in his devotions, or tempted to disobedience, when he was going to sacrifice +his son, was commanded by GOD to drive him away by throwing stones at him;8 +though others pretend this rite to be as old as Adam, who also put the devil +to flight in the same place and by the same means.9 + + 3 Al Beid. 4 Bobov. de Peregr. Mecc. p. II, &c. Chardin, Voy. +de Perse, t. 2, p. 440, &c. See also Pitts' Account of the Rel. &c. of the +Mohammedans, p. 92, &c.; Gagnier, Vie de Moh. t. 2, p. 258, &c.; Abulfed. Vit. +Moh. p. 130, &c.; and Reland. de Rel. Moh. p. 113, &c. 5 Ebn al +Athīr. 6 Vide Poc. Spec. p. 314. 1 See before, p. 16. +2 Al Ghazāli. 3 Reland. de Rel. Moh. p. 121. 4 Ebn al +Athīr. 5 See Kor. c. 2, p. 21. +6 See Ibid. M. Gagnier has been twice guilty of a mistake in confounding +this monument with the sacred enclosure of the Caaba. Vide Gagn. not. ad +Abulfed. Vit. Moh. p. 131, and Vie de Moh. tom. 2, p. 262. 7 Dr. +Pocock, from al Ghazāli, says seventy, at different times and places. Spec. +p. 315. 8 Al Ghazāli, Ahmed Ebn Yusef. 9 Ebn al +Athīr. + + + + This ceremony being over, on the same day, the tenth of Dhu'lhajja, the +pilgrims slay their victims in the said valley of Mina; of which they and +their friends eat part, and the rest is given to the poor. These victims must +be either sheep, goats, kine, or camels; males, if of either of the two former +kinds, and females if of either of the latter, and of a fit age.10 The +sacrifices being over, they shave their heads and cut their nails, burying +them in the same place; after which the pilgrimage is looked on as +completed:11 though they again visit the Caaba, to take their leave of that +sacred building. + The above-mentioned ceremonies, by the confession of the Mohammedans +themselves, were almost all of them observed by the pagan Arabs many ages +before their prophet's appearance; and particularly the compassing of the +Caaba, the running between Safā and Merwā, and the throwing of the stones in +Mina; and were confirmed by Mohammed, with some alterations in such points as +seemed most exceptionable: thus, for example, he ordered that when they +compassed the Caaba they should be clothed;1 whereas, before his time, they +performed that piece of devotion naked, throwing off their clothes as a mark +that they had cast off their sins,2 or as signs of their disobedience towards +GOD.3 + It is also acknowledged that the greater part of these rites are of no +intrinsic worth, neither affecting the soul, nor agreeing with natural reason, +but altogether arbitrary, and commanded merely to try the obedience of +mankind, without any further view; and are therefore to be complied with; not +that they are good in themselves, but because GOD has so appointed.4 Some, +however, have endeavoured to find out some reason for the arbitrary +injunctions of this kind; and one writer,5 supposing men ought to imitate the +heavenly bodies, not only in their purity, but in their circular motion, seems +to argue the procession round the Caaba to be therefore a rational practice. +Reland6 has observed that the Romans had something like this in their worship, +being ordered by Numa to use a circular motion in the adoration of the Gods, +either to represent the orbicular motion of the world, or the perfecting the +whole office of prayer to that GOD who is maker of the universe, or else in +allusion to the Egyptian wheels, which were hieroglyphics of the instability +of human fortune.7 + The pilgrimage to Mecca, and the ceremonies prescribed to those who perform +it, are, perhaps, liable to greater exception than other of Mohammed's +institutions; not only as silly and ridiculous in themselves, but as relics of +idolatrous superstition.8 Yet whoever seriously considers how difficult it is +to make people submit to the abolishing of ancient customs, how unreasonable +soever, which they are fond of, especially where the interest of a +considerable party is also concerned, + + 10 Vide Reland. ubi sup. p. 117. 11 See Kor. c. 2, p. 21 + 1 Kor. c. 7, p. 106, 107. +2 Al Faļk, de Tempore Ignor. Arabum, apud Millium de Mohammedismo ante Moh. +p. 322. Compare Isa. lxiv. 6. 3 Jallal. al Beid. This notion comes very +near, if it be not the same with that of the Adamites. 4 Al +Ghazāli. Vide Abulfar. Hist. Dyn p. 171. 5 Abu Jįafar Ebn Tafail, in +Vita Hai Ebn Yokdhān, p. 151. See Mr. Ockley's English translation thereof, +p. 117. +6 De Rel. Mah. p. 123. 7 Plutarch. in Numa. 8 Maimonides (in +Epist. ad Prosel. Rel.) pretends that the worship of Mercury was performed by +throwing of stones, and that of Chemosh by making bare the head, and putting +on unsewn garments. + + + + +and that a man may with less danger change many things than one great one,9 +must excuse Mohammed's yielding some points of less moment, to gain the +principal. The temple of Mecca was held in excessive veneration by all the +Arabs in general (if we except only the tribes of Tay, and Khathįam, and some +of the posterity of al Hareth Ebn Caab,1 who used not to go in pilgrimage +thereto), and especially by those of Mecca, who had a particular interest to +support that veneration; and as the most silly and insignificant things are +generally the objects of the greatest superstition, Mohammed found it much +easier to abolish idolatry itself, than to eradicate, the superstitious +bigotry with which they were addicted to that temple, and the rites performed +there; wherefore, after several fruitless trials to wean them therefrom,2 he +thought it best to compromise the matter, and rather than to frustrate his +whole design, to allow them to go on pilgrimage thither, and to direct their +prayers thereto; contenting himself with transferring the devotions there paid +from their idols to the true GOD, and changing such circumstances therein as +he judged might give scandal. And herein he followed the example of the most +famous legislators, who instituted not such laws as were absolutely the best +in themselves, but the best their people were capable of receiving: and we +find GOD himself had the same condescendence for the Jews, whose hardness of +heart he humoured in many things, giving them therefore statutes that were not +good, and judgments whereby they should not live.3 + +_______ + + + +SECTION V. + +OF CERTAIN NEGATIVE PRECEPTS IN THE KORĀN. + +HAVING in the preceeding section spoken of the fundamental points of the +Mohammedan religion, relating both to faith and to practice, I shall in this +and the two following discourses, speak in the same brief method of some other +precepts and institutions of the Korān which deserve peculiar notice, and +first of certain things which are thereby prohibited. + The drinking of wine, under which name all sorts of strong and inebriating +liquors are comprehended, is forbidden in the Korān in more places than one.1 +Some, indeed, have imagined that excess therein is only forbidden, and that +the moderate use of wine is allowed by two passages in the same book:2 but the +more received opinion is, that to drink any strong liquors, either in a lesser +quantity, or in a greater, is absolutely unlawful; and though libertines3 +indulge them- + + 9 According to the maxim, Tutius est multa mutare quąm unum magnum. + 1 Al Shahrestani. 2 See Kor. c. 2, p. 16. 3 +Ezek. xx. 25. Vide Spencer de Urim et l'hummim, c. 4 § 7. 1 See c. 2, +p. 23, and c. 5, p. 84. 2 Cap. 2, p. 23, and c. 16, p. 200. Vide +D'Herbel. Bibl. Orient. p. 696. 3 Vide Smith, de Morib. et Instit. +Turcar Ep. 2, p. 28, &c. + + + + + +selves in a contrary practice, yet the more conscientious are so strict, +especially if they have performed the pilgrimage to Mecca,4 that they hold it +unlawful not only to taste wine, but to press grapes for the making of it, to +buy or to sell it, or even to maintain themselves with the money arising by +the sale of that liquor. The Persians, however, as well as the Turks, are +very fond of wine; and if one asks them how it comes to pass that they venture +to drink it, when it is so directly forbidden by their religion, they answer, +that it is with them as with the Christians, whose religion prohibits +drunkenness and whoredom as great sins, and who glory, notwithstanding, some +in debauching girls and married women, and others in drinking to excess.5 + It has been a question whether coffee comes not under the above-mentioned +prohibition,6 because the fumes of it have some effect on the imagination. +This drink, which was first publicly used at Aden in Arabia Felix, about the +middle of the ninth century of the Hejra, and thence gradually introduced into +Mecca, Medina, Egypt, Syria, and other parts of the Levant, has been the +occasion of great disputes and disorders, having been sometimes publicly +condemned and forbidden, and again declared lawful and allowed.7 At present +the use of coffee is generally tolerated, if not granted, as is that of +tobacco, though the more religious make a scruple of taking the latter, not +only because it inebriates, but also out of respect to a traditional saying of +their prophet (which, if it could be made out to be his, would prove him a +prophet indeed), "That in the latter days there should be men who should bear +the name of Moslems, but should not be really such; and that they should smoke +a certain weed, which should be called TOBACCO." However, the eastern nations +are generally so addicted to both, that they say, "A dish of coffee and a pipe +of tobacco are a complete entertainment;" and the Persians have a proverb that +coffee without tobacco is meat without salt.1 + Opium and beng (which latter is the leaves of hemp in pills or conserve) +are also by the rigid Mohammedans esteemed unlawful, though not mentioned in +the Korān, because they intoxicate and disturb the understanding as wine does, +and in a more extraordinary manner: yet these drugs are now commonly taken in +the east; but they who are addicted to them are generally looked upon as +debauchees.2 + Several stories have been told as the occasion of Mohammed's prohibiting +the drinking of wine:3 but the true reasons are given in the Korān, viz., +because the ill qualities of that liquor surpass its good ones, the common +effects thereof being quarrels and disturbances in company, and neglect, or at +least indecencies, in the performance of religious duties.4 For these reasons +it was that the priests were, by the Levitical law, forbidden to drink wine or +strong drink when they entered the tabernacle,5 and that the Nazarites6 and +Rechabites,7 and + + 4 Vide Chardin, ubi supra, p. 212. 5 Chardin, ubi sup. p. 344. + 6 Abd'alkāder Mohammed al Ansāri has written a treatise +concerning Coffee, wherein he argues for its lawfulness. Vide D'Herbel. Art. +Cahvah. +7 Vide Le Traité Historique de l'Origine et du Progrčs du Café, ą la fin du +Voy. de l'Arabie heur. de la Roque. 1 Reland. Dissert. Miscell. t. 2, +p. 280. Vide Chardin, Voy. de Perse, t. 2, p. 14 and 66. 2 Vide +Chardin, ibid. p. 68, &c., and D'Herbel. p. 200. 3 Vide Prid. Life +of Mah. p. 82, &c.; Busbeq. Epist. 3, p. 255; and Maundeville's Travels, p. I, +c. +4 Kor. c. 2, p. 23, c. 5, p. 84, and c. 4, p. 59. See Prov. xxiii 29, &c. + 5 Levit. x. 9. 6 Numb. vi. 2. 7 Jerem. xxxv. 5 +&c. + + + + +many pious persons among the Jews and primitive Christians, wholly abstained +therefrom; nay, some of the latter went so far as to condemn the use of wine +as sinful.8 But Mohammed is said to have had a nearer example than any of +these, in the more devout persons of his own tribe.9 + Gaming is prohibited by the Korān10 in the same passages, and for the same +reasons, as wine. The word al Meisar, which is there used, signifies a +particular manner of casting lots by arrows, much practised by the pagan +Arabs, and performed in the following manner. A young camel being bought and +killed, and divided into ten or twenty-eight parts, the persons who cast lots +for them, to the number of seven, met for that purpose; and eleven arrows were +provided, without heads or feathers, seven of which were marked, the first +with one notch, the second with two, and so on, and the other four had no mark +at all.11 These arrows were put promiscuously into a bag, and then drawn by +an indifferent person, who had another near him to receive them, and to see he +acted fairly; those to whom the marked arrows fell won shares in proportion to +their lot, and those to whom the blanks fell were entitled to no part of the +camel at all, but were obliged to pay the full price of it. The winners, +however, tasted not of the flesh, any more than the losers, but the whole was +distributed among the poor; and this they did out of pride and ostentation, it +being reckoned a shame for a man to stand out, and not venture his money on +such an occasion.1 This custom, therefore, though it was of some use to the +poor and diversion to the rich, was forbidden by Mohammed2 as the source of +great inconveniences, by occasioning quarrels and heart-burnings, which arose +from the winners insulting of those who lost. + Under the name of lots the commentators agree that all other games +whatsoever, which are subject to hazard or chance, are comprehended and +forbidden, as dice, cards, tables, &c. And they are reckoned so ill in +themselves, that the testimony of him who plays at them, is by the more rigid +judged to be of no validity in a court of justice. Chess is almost the only +game which the Mohammedan doctors allow to be lawful (though it has been a +doubt with some),3 because it depends wholly on skill and management, and not +at all on chance: but then it is allowed under certain restrictions, viz., +that it be no hindrance to the regular performance of their devotions, and +that no money or other thing be played for or betted; which last the Turks and +Sonnites religiously observe, but the Persians and Mogols do not.4 But what +Mohammed is supposed chiefly to have dislike in the game of chess, was the +carved pieces, or men, with which the pagan Arabs played, being little figures +of men, elephants, horses, and dromedaries;5 and these are thought, by some +commentators, to be truly meant by the images prohibited in one of the +passages of the Korān6 quoted above. + + 8 This was the heresy of those called Encratitę, and Aquarij. Khwāf, a +Magian heretic, also declared wine unlawful; but this was after Mohammed's +time. Hyde, de Rel. Vet. Pers. p. 300. 9 Vide Reland. de Rel. Moh. +p. 271. 10 Cap. 2, p. 23, c. 5, p. 84. 11 Some writers, as al +Zamakh. and al Shirāzi, mention but three blank arrows. 1 +Auctores Nodhm al dorr, et Nothr al dorr, al Zamakh. al Firauzabādi, al +Shirāzi in Orat. al Hariri, al Beidāwi, &c. Vide Poc. Spec. p. 324, &c. + 2 Kor. c. 5, p. 73. 3 Vide Hyde, de Luchs Oriental. in +Prolog. ad Shahiludium. +4 Vide eund. ibid. 5 Vide eundem, ibid. and in Hist. +Shahiludij, p. 135, 6 Cap. 5, p. 84. + + + +That the Arabs in Mohammed's time actually used such images for chess-men +appears from what is related, in the Sonna, of Ali, who passing accidentally +by some who were playing at chess, asked, "What images they were which they +were so intent upon?"7 for they were perfectly new to him, that game having +been but very lately introduced into Arabia, and not long before into Persia, +whither it was first brought from India in the reign of Khosrū Nūshirwān.8 +Hence the Mohammedan doctors infer that the game was disapproved only for the +sake of the images: wherefore the Sonnites always play with plain pieces of +wood or ivory; but the Persians and Indians, who are not so scrupulous, +continue to make use of the carved ones.1 + The Mohammedans comply with the prohibition of gaming much better than they +do with that of win; for though the common people among the Turks more +frequently, and the Persians more rarely, are addicted to play, yet the better +sort are seldom guilty of it.2 + Gaming, at least to excess, has been forbidden in all well-ordered states. +Gaming-houses were reckoned scandalous places among the Greeks, and a gamester +is declared by Aristotle3 to be no better than a thief: the Roman senate made +very severe laws against playing at games of hazard,4 except only during the +Saturnalia; though the people played often at other times, notwithstanding the +prohibition: the civil law forbad all pernicious games;5 and though the laity +were, in some cases, permitted to play for money, provided they kept within +reasonable bounds, yet the clergy were forbidden to play at tables (which is a +game of hazard), or even to look on while others played.6 Accursius, indeed, +is of opinion they may play at chess, notwithstanding that law, because it is +a game not subject to chance,7 and being but newly invented in the time of +Justinian, was not then known in the western parts. However, the monks for +some time were not allowed even chess.8 + As to the Jews, Mohammed's chief guides, they also highly disapprove +gaming: gamesters being severely censured in the Talmud, and their testimony +declared invalid.9 + Another practice of the idolatrous Arabs forbidden also in one of the +above-mentioned passages,10 was that of divining by arrows. The arrows used +by them for this purpose were like those with which they cast lots, being +without heads or feathers, and were kept in the temple of some idol, in whose +presence they were consulted. Seven such arrows were kept at the temple of +Mecca;11 but generally in divination they made use of three only, on one of +which was written, "My LORD hath commanded me," on another, "My LORD hath +forbidden me," and the third was blank. If the first was drawn, they looked +on it as an approbation of the enterprise in question; if the second, they +made a contrary conclusion; but if the + + 7 Sokeiker al Dimishki, and Auctor libri al Mostatraf, apud Hyde, ubi sup. +p. 8. 8 Khondemir. apud eund. ibid. p. 41. +1 Vide Hyde, ubi sup. p. 9. 2 Vide eundem, in Proleg. and Chardin, +Voy. de Perse, t. 2, p. 46. 3 Lib. iv. ad Nicom. 4 Vide +Horat. l. 3. Carm. Od. 24. 5 ff. de Aleatoribus. Novell. Just. 123, +&c. Vide Hyde, ubi sup. in Hist. Aleę, p. 119. 6 Authent. +interdicimus, c. de episcopis. 7 In com. ad Legem Pręd. +8 Du Fresne, in Gloss. 9 Bava Mesia, 84, I; Rosh hashana and Sanhedr. +24, 2. Vide etiam Maimon. in Tract. Gezila. Among the modern civilians, +Mascardus thought common gamesters were not to be admitted as witnesses, being +infamous persons. Vide Hyde, ubi sup. in Proleg. et in Hist. Aleę, § 3. + 10 Kor. c. 5. 11 See before, p. 16. + + + +third happened to be drawn, they mixed them and drew over again, till a +decisive answer was given by one of the others. These divining arrows were +generally consulted before anything of moment was undertaken; as when a man +was about to marry, or about to go a journey, or the like.1 This +superstitious practice of divining by arrows was used by the ancient Greeks,2 +and other nations; and is particularly mentioned in scripture,3 where it is +said, that "the king of Babylon stood at the parting of the way, at the head +of the two ways, to use divination; he made his arrows bright" (or, according +to the version of the Vulgate, which seems preferable in this place, "he mixed +together, or shook the arrows"), "he consulted with images," &c.; the +commentary of St. Jerome on which passage wonderfully agrees with what we are +told of the aforesaid custom of the old Arabs: "He shall stand," says he, "in +the highway, and consult the oracle after the manner of his nation, that he +may cast arrows into a quiver, and mix them together, being written upon or +marked with the names of each people, that he may see whose arrow will come +forth, and which city he ought first to attack."4 + A distinction of meats was so generally used by the eastern nations, that +it is no wonder that Mohammed made some regulations in that matter. The +Korān, therefore, prohibits the eating of blood, and swine's flesh, and +whatever dies of itself, or is slain in the name or in honour of any idol, or +is strangled, or killed by a blow, or a fall, or by any other beast.5 In +which particulars Mohammed seems chiefly to have imitated the Jews, by whose +law, as is well known, all those things are forbidden; but he allowed some +things to be eaten which Moses did not,6 as camels' flesh7 in particular. In +cases of necessity, however, where a man may be in danger of starving, he is +allowed by the Mohammedan law to eat any of the said prohibited kinds of +food;8 and the Jewish doctors grant the same liberty in the same case.9 +Though the aversion to blood and what dies of itself may seem natural, yet +some of the pagan Arabs used to eat both: of their eating of the latter some +instances will be given hereafter; and as to the former, it is said they used +to pour blood, which they sometimes drew from a live camel, into a gut, and +then broiled it in the fire, or boiled it, and ate it:1 this food they called +Moswadd, from Aswad which signifies black; the same nearly resembling our +black puddings in name as well as composition.2 The eating of meat offered to +idols I take to be commonly practised by all idolaters, being looked on as a +sort of communion in their worship, and for that reason esteemed by +Christians, if not absolutely unlawful, yet as what may be the occasion of +great scandal:3 but the Arabs were particularly superstitious in this matter, +killing what they ate on stones erected on purpose around the Caaba, or near +their own houses, and calling, at the same time, on the name of some idol.4 +Swine's flesh, indeed, the old Arabs seem not to have eaten; and their +prophet, in + + 1 Ebn al Athīr, al Zamakh. and al Beid. in Kor. c. 5. Al Mostatraf, &c. +Vide poc. Spec. p. 327, &c., and D'Herbel. Bibl. Orient. Art Acdāh. + 2 Vide Potter, Antiq. of Greece, vol. i. p. 334. 3 Ezek. +xxi. 21. 4 Vide Poc. Spec. p. 329, &c. 5 Cap. 2, p. 18; +c. 5, p. 73; c. 6; and c. 16. 6 Lev. xi. 4. 7 See Kor. c. 3, +p. 37 and 42, and c. 6. 8 Kor. c. 5, p. 74, and in the other passages +last quoted. 9 Vide Maimon. in Halachoth Melachim. c. 8, § i., &c. + 1 Nothr al dorr, al Firauz., al Zamakh., and al Beid. + 2 Poc. Spec. p. 320. +3 Compare Acts xv. 29 with I Cor. viii. 4, &c. 4 See the fifth chapter +of the Kor. p. 73, and the notes there. + + + +prohibiting the same, appears to have only confirmed the common aversion of +the nation. Foreign writers tell us that the Arabs wholly abstained from +swine's flesh,5 thinking it unlawful to feed thereon,6 and that very few, if +any, of those animals are found in their country, because it produces not +proper food for them;7 which has made one writer imagine that if a hog were +carried thither, it would immediately die.8 + In the prohibition of usury9 I presume Mohammed also followed the Jews, who +are strictly forbidden by their law to exercise it among one another, though +they are so infamously guilty of it in their dealing with those of a different +religion: but I do not find the prophet of the Arabs has made any distinction +in this matter. + Several superstitious customs relating to cattle, which seem to have been +peculiar to the pagan Arabs, were also abolished by Mohammed. The Korān10 +mentions four names by them given to certain camels or sheep, which for some +particular reasons were left at free liberty, and were not made use of as +other cattle of the same kind. These names are Bahīra, Sāļba, Wasīla, and +Hāmi: of each whereof in their order. + As to the first, it is said that when a she-camel, or a sheep, had borne +young ten times, they used to slit her ear, and turn her loose to feed at full +liberty; and when she died, her flesh was eaten by the men only, the women +being forbidden to eat thereof: and such a camel or sheep, from the slitting +of her ear, they called Bahīra. Or the Bahīra was a she-camel, which was +turned loose to feed, and whose fifth young one, if it proved a male, was +killed and eaten by men and women promiscuously; but if it proved a female, +had its ear slit, and was dismissed to free pasture, none being permitted to +make use of its flesh or milk, or to ride on it; though the women were allowed +to eat the flesh of it when it died: or it was the female young of the Sāļba, +which was used in the same manner as its dam; or else an ewe, which had yeaned +five times.1 These, however, are not all the opinions concerning the Bahīra: +for some suppose that name was given to a she-camel, which, after having +brought forth young five times, if the last was a male, had her ear slit, as a +mark thereof, and was let go loose to feed, none driving her from pasture or +water, nor using her for carriage;2 and others tell us, that when a camel had +newly brought forth, they used to slit the ear of her young one, saying, "O +GOD, if it live, it shall be for our use, but if it die, it shall be deemed +rightly slain;" and when it died, they ate it.3 + Sāļba signifies a she-camel turned loose to go where she will. And this +was done on various accounts: as when she had brought forth females ten times +together; or in satisfaction of a vow; or when a man had recovered from +sickness, or returned safe from a journey, or his camel had escaped some +signal danger either in battle or otherwise. A camel so turned loose was +declared to be Sāļba, and, as a mark of it, one of the vertebrę or bones was +taken out of her back, after which none might drive her from pasture or water, +or ride on her.4 Some say that the Sāļba, when she had ten times together +brought forth females, was suffered to go at liberty, none being allowed to +ride on her, and + + 5 Solin. de Arab. c. 33. 6 Hieronym. in Jovin. l. 2, c. 6. + 7 Idem, ibid. +8 Solinus, ubi supra. 9 Kor. c. 2, p. 33, 34. 10 Cap. 5, +p. 86. 1 Al Zamakh., al Beidāwi, al Mostatraf. 3 Ebn al +Athīr. 4 Al Firauzab., al Zamakh. + + + +that her milk was not to be drank by any but her young one, or a guest, till +she died; and then her flesh was eaten by men as well as women, and her last +female young one had her ear slit, and was called Bahīra, and turned loose as +her dam had been.5 + This appellation, however, was not so strictly proper to female camels, but +that it was given to the male when his young one had begotten another young +one:6 nay, a servant set at liberty and dismissed by his master, was also +called Sāļba;7 and some are of opinion that the word denotes an animal which +the Arabs used to turn loose in honour of their idols, allowing none to make +uses of them, thereafter, except women only.1 + Wasīla is, by one author,2 explained to signify a she-camel which had +brought forth ten times, or an ewe which had yeaned seven times, and every +time twin; and if the seventh time she brought forth a male and a female, they +said, "Wosilat akhāha," i.e., "She is joined," or, "was brought forth with her +brother," after which none might drink the dam's milk, except men only; and +she was used as the Sāļba. Or Wasīla was particularly meant of sheep; as when +an ewe brought forth a female, they took it to themselves, but when she +brought forth a male, they consecrated it to their gods, but if both a male +and a female, they said, "She is joined to her brother," and did not sacrifice +that male to their gods: or Wasīla was an ewe which brought forth first a +male, and then a female, on which account, or because she followed her +brother, the male was not killed; but if she brought forth a male only, they +said, "Let this be an offering to our gods."3 Another4 writes, that if an ewe +brought forth twins seven times together, and the eighth time a male, they +sacrificed that male to their gods; but if the eighth time she brought both a +male and a female, they used to say, "She is joined to her brother," and for +the female's sake they spared the male, and permitted not the dam's milk to be +drunk by women. A third writer tell us, that Wasīla was an ewe, which having +yeaned seven times, if that which she brought forth the seventh time was a +male, they sacrificed it, but if a female, it was suffered to go loose, and +was made use of by women only; and if the seventh time she brought forth both +a male and a female, they held them both to be sacred, so that men only were +allowed to make any use of them, or to drink the milk of the female: and a +fourth5 describes it to be an ewe which brought forth ten females at five +births one after another, i.e., every time twins, and whatever she brought +forth afterwards was allowed to men, and not to women, &c. + Hāmi was a male camel used for a stallion, which, if the females had +conceived ten times by him, was afterwards freed from labour, and let go +loose, none driving him from pasture or from water; nor was any allowed to +receive the least benefit from him, not even to shear his hair.6 + These things were observed by the old Arabs in honour of their false gods,1 +and as part of the worship which they paid them, and were ascribed to the +divine institution; but are all condemned in the Korān, and declared to be +impious superstitions.2 + + 5 Al Jawhari, Ebn al Athīr. 6 Al Firauz. 7 Idem, al +Jawhari, &c. 1 Nothr al dorr and Nodhm al dorr. 2 Al +Firauz. 3 Idem, al Zamakh. 4 Al Jawhari. 5 Al +Motarrezi. +6 Al Firauz., al Jawhari. 1 Jallal. in Kor. 2 Kor. c. +5, p. 86, and c. 6. Vide Poc. Spec. p. 330-334. + + + + +The law of Mohammed also put a stop to the inhuman custom which had been long +practised by the Pagan Arabs, of burying their daughters alive, lest they +should be reduced to poverty by providing for them, or else to avoid the +displeasure and the disgrace which would follow, if they should happen to be +made captives, or to become scandalous by their behaviour;3 the birth of a +daughter being, for these reasons, reckoned a great misfortune,4 and the death +of one as a great happiness.5 The manner of their doing this is differently +related: some say that when an Arab had a daughter born, if he intended to +bring her up, he sent her, clothed in a garment of wool or hair, to keep +camels or sheep in the desert; but if he designed to put her to death, he let +her live till she became six years old, and then said to her mother, "Perfume +her, and adorn her, that I may carry her to her mothers;" which being done, +the father led her to a well or pit dug for that purpose, and having bid her +to look down into it, pushed her in headlong, as he stood behind her, and then +filling up the pit, levelled it with the rest of the ground; but others say, +that when a woman was ready to fall in labour, they dug a pit, on the brink +whereof she was to be delivered, and if the child happened to be a daughter, +they threw it into the pit, but if a son, they saved it alive.6 This custom, +though not observed by all the Arabs in general, was yet very common among +several of their tribes, and particularly those of Koreish and Kendah; the +former using to bury their daughters alive in Mount Abu Dalāma, near Mecca.7 +In the time of ignorance, while they used this method to get rid of their +daughters, Sįsaį, grandfather to the celebrated poet al Farazdak, frequently +redeemed female children from death, giving for every one two she-camels big +with young, and a he-camel; and hereto al Farazdak alluded when, vaunting +himself before one of the Khalīfs of the family of Omeyya, he said, "I am the +son of the giver of life to the dead;" for which expression being censured, he +excused himself by alleging the following words of the Korān,8 "He who saveth +a soul alive, shall be as if he had saved the lives of all mankind."1 The +Arabs, in thus murdering of their children, were far from being singular; the +practice of exposing infants and putting them to death being so common among +the ancients, that it is remarked as a thing very extraordinary in the +Egyptians, that they brought up all their children;2 and by the laws of +Lycurgus3 no child was allowed to be brought up without the approbation of +public officers. At this day, it is said, in China, the poorer sort of people +frequently put their children, the females especially, to death with +impunity.4 + This wicked practice is condemned by the Korān in several passages;5 one of +which, as some commentators6 judge, may also condemn + + 3 Al Beidāwi, al Zamakh., al Mostatraf. 4 See Kor. c. 16. + 5 Al Meidāni. 6 Al Zamakh. +7 Al Mostatraf. 8 Cap. 5, p. 77. 1 Al Mostatraf. Vide Ebn +Khalekān, in Vita al Farazdak, and Poc Spec. p. 334. 2 Strabo, l. 17. +Vide Diodor. Sic. l. I, c. 80. 3 Vide Plutarch, in Lycurgo. + 4 Vide Pufendorf, de Jure Nat. et Gent. l. 6, c. 7, § 6. The Grecians +also treated daughters especially in this manner-whence that saying of +Posidippus: + [Greek text],-i.e., + "A man, tho' poor, will not expose his son; + But if he's rich, will scarce preserve his daughter."- +See Potter's Antiq. of Greece, vol. ii. p. 333. 5 Cap. 6, p. 101, 103; +c. 16; and c. 17. See also chap. 81. +6 Al Zamakh., al Beid. + + + +another custom of the Arabians, altogether as wicked, and as common among +other nations of old, viz., the sacrificing of their children to their idols; +as was frequently done, in particular, in satisfaction of a vow they used to +make, that if they had a certain number of sons born, they would offer one of +them in sacrifice. + Several other superstitious customs were likewise abrogated by Mohammed, +but the same being of less moment, and not particularly mentioned in the +Korān, or having been occasionally taken notice of elsewhere, I shall say +nothing of them in this place. + + + +______ + + +SECTION VI. + +OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. + +THE Mohammedan civil law is founded on the precepts and determinations of the +Korān, as the civil laws of the Jews were on those of the Pentateuch; yet +being variously interpreted, according to the different decisions of their +civilians, and especially of their four great doctors, Abu Hanīfa, Malec, al +Shāfeļ, and Ebn Hanbal,7 to treat thereof fully and distinctly in the manner +the curiosity and usefulness of the subject deserves, would require a large +volume; wherefore the most that can be expected here, is a summary view of the +principal institutions, without minutely entering into a detail of +particulars. We shall begin with those relating to marriage and divorce. + That polygamy, for the moral lawfulness of which the Mohammedan doctors +advance several arguments,1 is allowed by the Korān, every one knows, though +few are acquainted with the limitations with which it is allowed. Several +learned men have fallen into the vulgar mistake that Mahommed granted to his +followers an unbounded plurality; some pretending that a man may have as many +wives,2 and others as many concubines,3 as he can maintain: whereas, according +to the express words of the Korān,4 no man can have more than four, whether +wives or concubines;5 and if a man apprehend any inconvenience from even that +number of ingenuous wives, it is added, as an advice (which is generally +followed by the middling and inferior people),6 that he marry one only, or, if +he cannot be contented with one, that he take up with his she-slaves, not +exceeding, however, the limited number;7 and this + + 7 See Sect. VIII. 1 See before, Sect. II., p. 31. 2 +Nic.Cusanus, in Cribrat. Alcor. l. 2, c. 19. Olearius, in Itinerar. P. Greg. +Thoslosanus, in Synt. Juris, l. 9, c. 2, § 22. Septemcastrensis (de Morib. +Turc. p. 24) says the Mohammedans may have twelve lawful wives, and no more. +Ricaut falsely asserts the restraint of the number of their wives to be no +precept of their religion, but a rule superinduced on a politic consideration. +Pres. State of the Ottoman Empire, bk. iii, c. 21. +3 Marracc. in Prodr. ad Refut. Alcor. part iv. p. 52 and 71. Prideaux, Life +of Mah. p. 114. Chardin, Voy. de Perse, t. i. p. 166. Du Ryer, Sommaire de +la Rel. des Turcs, mis ą la tźte de sa version de l'Alcor. Ricaut, ubi supra. +Pufendorf, de Jure Nat. et Gent. l. 6, c. I, § 18. 4 Cap. 4, p. 53. + 5 Vide Gagnier, in Notis and Abulfedę Vit. Moh. p. 150 Reland. de Rel. +Moh. p. 243, &c., and Selden, Ux. Hebr. l. r, c. 9. 6 Vide Reland ubi +sup. p. 244. 7 Kor. c. 4, p. 53. + + + +is certainly the utmost Mohammed allowed his followers: nor can we urge as an +argument against so plain a precept, the corrupt manners of his followers, +many of whom, especially men of quality and fortune, indulge themselves in +criminal excesses;8 nor yet the example of the prophet himself, who had +peculiar privileges in this and other points, as will be observed hereafter. +In making the above-mentioned limitation, Mohammed was directed by the +decision of the Jewish doctors, who, by way of counsel, limit the number of +wives to four,9 though their law confines them not to any certain number.10 + Divorce is also well known to be allowed by the Mohammedan law, as it was +by the Mosaic, with this difference only, that, according to the latter, a man +could not take again a woman whom he had divorced, and who had been married or +betrothed to another;1 whereas Mohammed, to prevent his followers from +divorcing their wives on every light occasion, or out of an inconstant humour, +ordained that, if a man divorced his wife the third time (for he might divorce +her twice without being obliged to part with her, if he repented of what he +had done), it should not be lawful for him to take her again until she had +been first married and bedded by another, and divorced by such second +husband.2 And this precaution has had so good an effect that the Mohammedans +are seldom known to proceed to the extremity of divorce, notwithstanding the +liberty given them, it being reckoned a great disgrace so to do; and there are +but few, besides those who have little or no sense of honour, that will take a +wife again on the condition enjoined.3 It must be observed that, though a man +is allowed by the Mohammedan, as by the Jewish law,4 to repudiate his wife +even on the slightest disgust, yet the women are not allowed to separate +themselves from their husbands, unless it be for ill-usage, want of proper +maintenance, neglect of conjugal duty, impotency, or some cause of equal +import; but then she generally loses her dowry,5 which she does not if +divorced by her husband, unless she has been guilty of impudicity or notorious +disobedience.6 + When a woman is divorced she is obliged, by the direction of the Korān, to +wait till she hath had her courses thrice, or, if there be a doubt whether she +be subject to them or not, by reason of her age, three months, before she +marry another; after which time expired, in case she be found not with child, +she is at full liberty to dispose of herself as she pleases; but if she prove +with child, she must wait till she be delivered; and during her whole term of +waiting she may continue in the husband's house, and is to be maintained at +his expense, it being forbidden to turn the woman out before the expiration of +the term, unless she be guilty of dishonesty.7 Where a man divorces a woman + + 8 Sir J. Maundeville (who, excepting a few silly stories he tells from +hearsay, deserves more credit than some travellers of better reputation), +speaking of the Alcoran, observes, among several other truths, that Mahomet +therein commanded a man should have two wives, or three, or four; though the +Mahometans then took nine wives, and lemans as many as they might sustain. +Maundev. Travels, p. 164. 9 Maimon. in Halachoth Ishoth. c. 14. + 10 Idem, ibid. Vide Selden, Uxor. Hebr. l. r, c. 9. + 1 Deut. xxiv. 3-4. Jerem. iii. I. Vide Selden, ubi sup. l. r. c. II. + 2 Kor. c. 2, p. 24. 3 Vide Selden, ubi sup. l. 3, c. 21, and +Ricaut's State of the Ottom. Empire, bk. ii. c. 21. 4 Deut. xxiv I. +Leo Modena, Hist. de gli Riti hebr. part i. c. 6. Vide Selden, ubi sup. + 5 Vide Busbeq. Ep. 3, p. 184; Smith, de Morib. ac Instit. Turcar. Ep. +2, p. 52; and Chardin, Voy. de Perse, t. I, p. 169. 6 Kor. c. 4, p. +55. 7 Kor. c. 2, p. 24, and c. 65. + + + +before consummation, she is not obliged to wait any particular time,8 nor is +he obliged to give her more than one-half of her dower.9 If the divorced +woman have a young child, she is to suckle it till it be two years old; the +father, in the meantime, maintaining her in all respects: a widow is also +obliged to do the same, and to wait four months and ten days before she marry +again.1 + These rules ar also copied form those of the Jews, according to whom a +divorced woman, or a widow, cannot marry another man, till ninety days be +past, after the divorce or death of the husband:2 and she who gives suck is to +be maintained for two years, to be computed from the birth of the child; +within which time she must not marry, unless the child die, or her milk be +dried up.3 + Whoredom, in single women as well as married, was, in the beginning +Mohammedism, very severely punished; such being ordered to be shut up in +prison till they died: but afterwards it was ordained by the Sonna, that an +adulteress should be stoned,4 and an unmarried woman guilty of fornication +scourged with a hundred stripes, and banished for a year.5 A she-slave, if +convicted of adultery, is to suffer but half the punishment of a free woman,6 +viz., fifty stripes, and banishment for six months; but is not to be put to +death. To convict a woman of adultery, so as to make it capital, four +witnesses are expressly required,7 and those, as the commentators say, ought +to be men: and if a man falsely accuse a woman of reputation of whoredom of +any kind, and is not able to support the charge by that number of witnesses, +he is to receive fourscore stripes, and his testimony is to be held invalid +for the future.8 Fornication, in either sex, is by the sentence of the Korān +to be punished with a hundred stripes.9 + If a man accuse his wife of infidelity, and is not able to prove it by +sufficient evidence, and will swear four times that it is true, and the fifth +time imprecate GOD'S vengeance on him if it be false, she is to be looked on +as convicted, unless she will take the like oaths, and make the like +imprecation, in testimony of her innocency; which is she do, she is free from +punishment, though the marriage ought to be dissolved.10 + In most of the last-mentioned particulars the decisions of the Korān also +agree with those of the Jews. By the law of Moses, adultery, whether in a +married women or a virgin betrothed, was punished with death; and the man who +debauched them was to suffer the same punishment.1 The penalty of simple +fornication was scourging, the + + 8 Ibid. c. 33. 9 Ibid. c. 2, p. 25. 1 Ibid. c. 2, p. +25, and c. 65. 2 Mishna, tit. Yabimoth, c. 4. Gemar. Babyl. ad +eund. tit. Maimon. in Halach. Girushin, Shylhan Aruch, part iii. 3 Mishna, +and Gemara, and Maimon. ubi supra. Gem. Babyl. ad tit. Cetuboth, c. 5, and +Jos. Karo, in Shylhān Aruch, c. 50, § 2. Vide Selden, Ux. Hebr. l. 2, c. II, +and l. 3, c. 10, in fin. +4 And the adulterer also, according to a passage once extant in the Korān, +and still in force, as some suppose. See the notes to Kor. c. 3, p. 34, and +the Prel. Disc. p. 52. 5 Kor. c. 4, p. 55. See the notes there. + 6 Ibid. p. 57. +7 Ibid. p. 55. 8 Ibid. c. 24. 9 Ibid. This law relates +not to married people, as Selden supposes; Ux. Heb. l. 3, c. 12. 10 +Ibid. p. 288. See the notes there. + 1 Levit. xx. 10; Deut. xxii. 22. The kind of death to be inflicted on +adulterers, in common cases being not expressed, the Talmudists generally +suppose it to be strangling, which they think is designed wherever the phrase +"shall be put to death," or "shall die the death," is used, as they imagine +stoning is by the expression, "his blood shall be upon him;" and hence it has +been concluded by some that the woman taken in adultery mentioned in the +Gospel (John viii.) was a betrothed maiden, because such a one and her +accomplice were plainly ordered to be stoned (Deut. xxii. 23, 24). But the +ancients seem to have been of a different opinion, + + + + +general punishment in cases where none is particularly appointed: and a +betrothed bondmaid, if convicted of adultery, underwent the same punishment, +being exempted from death, because she was not free.2 By the same law no +person was to be put to death on the oath of one witness:3 and a man who +slandered his wife was also to be chastised, that is scourged, and fined one +hundred shekels of silver.4 The method of trying a woman suspected of +adultery where evidence was wanting, by forcing her to drink the bitter water +of jealousy,5 though disused by the Jews long before the time of Mohammed,6 +yet, by reason of the oath of cursing with which the woman was charged, and to +which she was obliged to say "Amen," bears great resemblance to the expedient +devised by that prophet on the like occasion. + The institutions of Mohammed relating to the pollution of women during +their courses,7 the taking of slaves to wife,8 and the prohibiting of marriage +within certain degrees,9 have likewise no small affinity with the institutions +of Moses;10 and the parallel might be carried farther in several other +particulars. + As to the prohibited degrees, it may be observed, that the pagan Arabs +abstained from marrying their mothers, daughters, and aunts both on the +father's side and on the mother's, and held it a most scandalous thing to +marry two sister, or for a man to take his father's wife;11 which last was, +notwithstanding, too frequently practised,12 and is expressly forbidden in the +Korān.13 + Before I leave the subject of marriages, it may be proper to take notice of +some peculiar privileges in relation thereto, which were granted by GOD to +Mohammed, as he gave out, exclusive of all other Moslems. One of them was, +that he might lawfully marry as many wives and have as many concubines as he +pleased, without being confined to any particular number;1 and this he +pretended to have been the privilege of the prophets before him. Another was, +that he might alter the turns of his wives, and take such of them to his bed +as he thought fit, without being tied to that order and equality which others +are obliged to observe.2 A third privilege was, that no man might marry any +of his wives,3 either such as he should divorce during his lifetime, or such +as he should leave widows at his death: which last particular exactly agrees +with what the Jewish doctors have determined concerning the wives of their +princes; it being judged by them to be a thing very indecent, and for that +reason unlawful, for another to marry either the divorced wife or the widow of +a king;4 and Mohammed, it seems, thought an equal respect, at least, due to +the prophetic as to the regal dignity, and therefore ordered that his relicts +should pass the remainder of their lives in perpetual widowhood. + +and to have understood stoning to be the punishment of adulterers in general. +Vide Selden, Ux. Hebr. l. 3, c. 11 and 12. + 2 Levit. xix. 20. 3 Deut. xix. 15, xvii. 6, and Numb. xxxv. 30. + 4 Deut. xxii. 13-19. 5 Numb. v. 11, &c. 6 Vide +Selden, ubi sup. l. 3, c. 15, and Leon. Modena, de' Riti Hebraici, parte iv. +c. 6. 7 Kor. c. 2, p. 23. 8 Ibid. c. 4, p. 53 and 57, &c. + 9 Ibid. p. 56 10 See Levit. xv. 24, xviii. 19, and xx. 18; +Exod. xxi. 8-11; Deut. xxi. 10-14; Levit. xviii. and xx. 11 +Abulfed. Hist. Gen. al Shahrestani, apud Poc. Spec. p. 321 and 338. + 12 Vide Poc. ibid. p. 337, &c. 13 Cap. 4, p. 56. 1 +Kor. c. 33. See also c. 66, and the notes there. 2 Kor. c. 33. +See the notes there. 3 Ibid. 4 Mishna, tit. Sanhedr. c. 2, +and Gemar, in eund. tit. Maimon. Halachoth Melachim, c. 2. Vide Selden, Ux. +Hebr. l. I, c. 10. Prid. Life of Mah. p. 118. + + + + + The laws of the Korān concerning inheritances are also in several respects +conformable to those of the Jews, though principally designed to abolish +certain practices of the pagan Arabs, who used to treat widows and orphan +children with great injustice, frequently denying them any share in the +inheritance of their fathers or their husbands, on pretence that the same +ought to be distributed among those only who were able to bear arms, and +disposing of the widows, even against their consent, as part of their +husbands' possessions.5 To prevent such injuries for the future, Mohammed +ordered that women should be respected, and orphans have no wrong done them; +and in particular that women should not be taken against their wills, as by +right of inheritance, but should themselves be entitled to a distributive part +of what their parents, husbands, and near relations should leave behind them, +in a certain proportion.6 + The general rule to be observed in the distribution of the deceased's +estate is, that a male shall have twice as much as a female:1 but to this rule +there are some few exceptions; a man's parents, for example, and also his +brothers and sisters, where they are entitled not to the whole, but a small +part of the inheritance, being to have equal shares with one another in the +distribution thereof, without making any difference on account of sex.2 The +particular proportions, in several cases, distinctly and sufficiently declare +the intention of Mohammed; whose decisions expressed in the Korān3 seem to be +pretty equitable, preferring a man's children first, and then his nearest +relations. + If a man dispose of any part of his estate by will, two witnesses, at the +least, are required to render the same valid; and such witnesses ought to be +of his own tribe, and of the Mohammedan religion, if such can be had.4 Though +there be no express law to the contrary, yet the Mohammedan doctors reckon it +very wrong for a man to give away any part of his substance from his family, +unless it be in legacies for pious uses; and even in that case a man ought not +to give all he has in charity, but only a reasonable part in proportion to his +substance. On the other hand, though a man make no will, and bequeath nothing +for charitable uses, yet the heirs are directed, on the distribution of the +estate, if the value will permit, to bestow something on the poor, especially +such as are of kin to the deceased, and to the orphans.5 + The first law, however, laid down by Mohammed touching inheritances, was +not very equitable; for he declared that those who had fled with him from +Mecca, and those who had received and assisted him at Medina, should be deemed +the nearest of kin, and consequently heirs to one another, preferably to and +in exclusion of their relations by blood; nay, though a man were a true +believer, yet if he had not fled his country for the sake of religion and +joined the prophet, he was to be looked on as a stranger:6 but this law +continued not long in force, being quickly abrogated.7 + It must be observed that among the Mohammedans the children of their +concubines or slaves are esteemed as equally legitimate with those + + 5 See c. 4, p. 53, 54, and 56, and the notes there. Vide etiam Poc. Spec. +p. 337. 6 Kor. c. 4, ubi supra. +1 Ibid. p. 54 and 72. Vide Chardin, Voy. de Perse, t. 2, p. 293. + 2 Kor. ibid. p. 54. 3 Ibid. and p. 72. +4 Kor. c. 5, p. 86. 5 Kor. c. 4, p. 54. 6 Cap. 8. + 7 Ibid. and c. 33 + + + +of their legal and ingenuous wives; none being accounted bastards, except such +only as are born of common women, and whose fathers are unknown. + As to private contracts between man and man, the conscientious performance +of them is frequently recommended in the Korān.1 For the preventing of +disputes, all contracts are directed to be made before witnesses,2 and in case +such contracts are not immediately executed, the same ought to be reduced into +writing in the presence of two witnesses3 at least, who ought to be Moslems +and of the male sex; but if two men cannot be conveniently had, then one man +and two women may suffice. The same method is also directed to be taken for +the security of debts to be paid at a future day; and where a writer is not to +be found, pledges are to be taken.4 Hence, if people trust one another +without writing, witnesses, or pledge, the party on whom the demand is made is +always acquitted if he denies the charge on oath, and swears that he owes the +plaintiff nothing, unless the contrary be proved by very convincing +circumstances.5 + Wilful murder, though forbidden by the Korān under the severest penalties +to be inflicted in the next life,6 is yet, by the same book, allowed to be +compounded for, on payment of a fine to the family of the deceased, and +freeing a Moslem from captivity; but it is in the election of the next of kin, +or the revenger of blood, as he is called in the Pentateuch, either to accept +of such satisfaction, or to refuse it; for he may, if he pleases, insist on +having the murderer delivered into his hands, to be put to death in such +manner as he shall think fit.7 In this particular Mohammed has gone against +the express letter of the Mosaic law, which declare that no satisfaction shall +be taken for the life of a murderer;8 and he seems, in so doing, to have had +respect to the customs of the Arabs in his time, who, being of a vindictive +temper, used to revenge murder in too unmerciful a manner,9 whole tribes +frequently engaging in bloody wars on such occasions, the natural consequence +of their independency, and having no common judge of superior. + If the Mohammedan laws seem light in case of murder, they may perhaps be +deemed too rigorous in case of manslaughter, or the killing of a man +undesignedly, which must be redeemed by fine (unless the next of kin shall +think fit to remit it out of charity), and the freeing of a captive: but if a +man be not able to do this, he is to fast two months together, by way of +penance.1 The fine for a man's blood is set in the Sonna at a hundred +camels,2 and is to be distributed among the relations of the deceased, +according to the laws of inheritances; but it must be observed that, though +the person slain be a Moslem, yet if he be of a nation or party at enmity, or +not in confederacy with those to whom the slayer belongs, he is not then bound +to pay any fine at all, the redeeming a captive being, in such case, declared +a sufficient penalty.3 I + + 1 Cap. 5, p. 73; c. 17; c. 2, p. 31, &c. 2 Cap. 2, p. 31. + 3 The same seems to have been required by the Jewish law, even in cases +where life was not concerned. See Deut. xix. 15, Matth. xviii. 16, John viii. +17, 2 Cor. xiii. I. +4 Kor. c. 2, p. 30, 31. 5 Vide Chardin, Voy. de Perse, t. 2, p. +294, &c., and the notes to Kor. c. 5, p. 86. +6 Kor. c. 4, p. 64. 7 Cap. 2, p. 18, 19; c. 17. Vide Chardin, ubi +sup. p. 299, &c. 8 Numb. xxxv. 31. +9 This is particularly forbidden in the Korān, c. 17. 1 Kor. c. +4, p. 64. 2 See the notes to c. 37 +3 Kor. c. 4, p. 64. + + + +imagine that Mohammed, by these regulations, laid so heavy a punishment on +involuntary manslaughter, not only to make people beware incurring the same, +but also to humour, in some degree, the revengeful temper of his countrymen, +which might be with difficulty, if at all, prevailed on to accept a lighter +satisfaction. Among the Jews, who seem to have been no less addicted to +revenge than their neighbours, the manslayer who had escaped to a city of +refuge was obliged to keep himself within that city, and to abide there till +the death of the person who was high priest at the time the fact was +committed, that his absence and time might cool the passion and mitigate the +resentment of the friends of the deceased; but if he quitted his asylum before +that time, the revenger of blood, if he found him, might kill him without +guilt;4 nor could any satisfaction be made for the slayer to return home +before the prescribed time.5 + Theft is ordered to be punished by cutting off the offending part, the +hand,6 which, at first sight, seems just enough; but the law of Justinian, +forbidding a thief to be maimed,7 is more reasonable; because, stealing being +generally the effect of indigence, to cut off that limb would be to deprive +him of the means of getting his livelihood in an honest manner.8 The Sonna +forbids the inflicting of this punishment, unless the thing stolen be of a +certain value. I have mentioned in another place the further penalties which +those incur who continue to steal, and of those who rob or assault people on +the road.9 + As to injuries done to men in their persons, the law of retaliation, which +was ordained by the law of Moses,10 is also approved by the Korān:1 but this +law, which seems to have been allowed by Mohammed to his Arabians for the same +reasons as it was to the Jews, viz., to prevent particular revenges, to which +both nations were extremely addicted,2 being neither strictly just nor +practicable in many cases, is seldom put in execution, the punishment being +generally turned into a mulct or fine, which is paid to the party injured.3 +Or rather Mohammed designed the words of the Korān relating thereto should be +understood in the same manner as those of the Pentateuch most probably ought +to be; that is, not of an actual retaliation, according to the strict literal +meaning, but of a retribution proportionable to the injury: for a criminal had +not his eyes put out, nor was a man mutilated, according to the law of Moses, +which, besides, condemned those who had wounded any person, where death did +not ensue, to pay a fine only,4 the expression "eye for eye and tooth for +tooth" being only a proverbial manner of speaking, the sense whereof amounts +to this, that every one shall be punished by the judges according to the +heinousness of the fact.5 + In injuries and crimes of an inferior nature, where no particular +punishment is provided by the Korān, and where a pecuniary compensation will +not do, the Mohammedans, according to the practice of the + + 4 See Numb. xxxv. 26, 27, 28. 5 Ibid. v. 32. 6 Kor. c. +5, p. 78. 7 Novell. 134, c. 13. +8 Vide Pufendorf, de Jure Nat. et Gent. l. 8, c. 3, § 26. 9 See the +notes to c. 5, p. 78. 10 Exod. xxi. 24, &c., Levit. xxiv. 20, Deut. +xix. 21. 1 Cap. 5, p. 79. 2 Vide Grotium , de Jure Belli et +Pacis, l. I, c. 2, § 8. +3 Vide Chardin, t. 2, p. 299. The talio, likewise established among the old +Romans by the laws of the twelve tables, was not to be inflicted, unless the +delinquent could not agree with the person injured. Vide A. Gell. Noct. +Attic. l. 20, c. I, and Festum, in voce Talio. +4 See Exod. xxi. 18, 19, and 22. 5 Barbeyrac, in Grot. ubi supra. +Vide Cleric. in Exod. xxi. 24, and Deut. xix. 21. + + + +Jews in the like case,6 have recourse to stripes or drubbing, the most common +chastisement used in the east at this day, as well as formerly; the cudgel, +which for its virtue and efficacy in keeping their people in good order, and +within the bounds of duty, they say came down from heaven, being the +instrument wherewith the judge's sentence is generally executed.7 + Notwithstanding the Korān is by the Mohammedans in general regarded as the +fundamental apart of their civil law, and the decisions of the Sonna among the +Turks, and of the Imāms among those of the Persian sect, with the explications +of their several doctors, are usually followed in judicial determinations, yet +the secular tribunals do not think themselves bound to observe the same in all +cases, but frequently give judgment against those decisions, which are not +always consonant to equity and reason; and therefore distinction is to be made +between the written civil law, as administered in the ecclesiastical courts, +and the law of nature or common law (if I may so call it) which takes place in +the secular courts, and has the executive power on its side.1 + Under the head of civil laws may be comprehended the injunction of warring +against infidels, which is repeated in several passages of the Korān,2 and +declared to be of high merit in the sight of GOD, those who are slain fighting +in defence of the faith being reckoned martyrs, and promised immediate +admission into paradise.3 Hence this duty is greatly magnified by the +Mohammedan divines, who call the sword the key of heaven and hell, and +persuade their people that the least drop of blood spilt in the way of GOD, as +it is called, is most acceptable unto him, and that the defending the +territories of the Moslems for one night is more meritorious than a fast of +two months:4 on the other hand, desertion, or refusing to serve in these holy +wars, or to contribute towards the carrying them on, if a man has ability, is +accounted a most heinous crime, being frequently declaimed against in the +Korān.5 Such a doctrine, which Mohammed ventured not to teach till his +circumstances enabled him to put it in practice,6 it must be allowed, was well +calculated for his purpose, and stood him and his successors in great stead: +for what dangers and difficulties may not be despised and overcome by the +courage and constancy which these sentiments necessarily inspire? Nor have +the Jews and Christians, how much soever they detest such principles in +others, been ignorant of the force of enthusiastic heroism, or omitted to +spirit up their respective partisans by the like arguments and promises. "Let +him who has listed himself in defence of the law," says Maimonides,7 "rely on +him who is the hope of Israel, and the saviour thereof in the time of +trouble;8 and let him know that he fights for the profession of the divine +unity: wherefore let him put his life in his hand,9 and think neither of wife +nor children, but banish the memory of them from his heart, having his mind +wholly fixed on the war. For if he should begin to waver in his thoughts, he +would not only confound himself, but sin against the law; + + 6 See Deut. xxv. 2, 3. 7 Vide Grelot, Voy. de Constant. p. 220, +and Chardin, ubi supra, p. 302. 1 Vide Chardin, ubi supra, p. 290, +&c. 2 Cap. 22; c. 2, p. 20; c . 4, p. 62, &c.; c. 8; c. 9; c. 47 and +c. 61, &c. 3 Cap. 2, p. 17; c. 3, p. 47; c. 47; c. 61. 4 +Reland. de Jure Milit. Moham. p. 5, &c. 5 Vide c. 9; c. 3, p. 47, &c. + 6 See before, p. 37. 7 Halach. Melachim, c. 7. 8 +Jerem. xiv. 8. 9 Job xiii. 14. + + + +nay, the blood of the whole people hangeth on his neck; for if they are +discomfited, and he has not fought stoutly with all his might, it is equally +the same as if he had shed the blood of them all; according to that saying, +let him return, lest his brethren's heart fail as his own."1 To the same +purpose doth the Kabala accommodate that other passage, "Cursed be he who doth +the work of the LORD negligently, and cursed be he who keepeth back his sword +from blood.2 On the contrary, he who behaveth bravely in battle, to the +utmost of his endeavour, without trembling, with intent to glorify GOD'S name, +he ought to expect the victory with confidence, and to apprehend no danger or +misfortune, but may be assured that he will have a house built him in Israel, +appropriated to him and his children for ever; as it is said, GOD shall +certainly make my lord a sure house, because he hath fought the battles of the +LORD, and his life shall be bound up in the bundle of life with the LORD his +GOD."3 More passages of this kind might be produced from the Jewish writers; +and the Christians come not far behind them. "We are desirous of knowing," +says one4 writing to the Franks engaged in the holy war, "the charity of you +all; for that every one (which we speak not because we wish it) who shall +faithfully lose his life in this warfare, shall be by no means denied the +kingdom of heaven." And another5 gives the following exhortation: "Laying +aside all fear and dread, endeavour to act effectually against the enemies of +the holy faith, and the adversaries of all religions: for the Almighty +knoweth, if any of you die, that he dieth for the truth of the faith, and the +salvation of his country, and the defence of Christians; and therefore he +shall obtain of him a celestial reward." The Jews, indeed, had a divine +commission, extensive and explicit enough, to attack, subdue, and destroy the +enemies of their religion; and Mohammed pretended to have received one in +favour of himself and his Moslems, in terms equally plain and full; and +therefore it is no wonder that they should act consistently with their avowed +principles: but that Christians should teach and practise a doctrine so +opposite to the temper and whole tenour of the Gospel, seems very strange; and +yet the latter have carried matters farther, and shown a more violent spirit +of intolerance than either of the former. + The laws of war, according to the Mohammedans, have been already so exactly +set down by the learned Reland,6 that I need say very little of them. I +shall, therefore, only observe some conformity between their military laws and +those of the Jews. + While Mohammedism was in its infancy, the opposers thereof taken in battle +were doomed to death, without mercy; but this was judged too severe to be put +in practice when that religion came to be sufficiently established, and past +the danger of being subverted by its enemies.1 The same sentence was +pronounced not only against the seven Canaanitish nations,2 whose possessions +were given to the Israelites, and without whose destruction, in a manner, they +could not have settled themselves in the country designed them, but against +the + + 1 Deut. xx. 8. 2 Jerem. xlviii. 10. 3 I Sam. xxv. 28, +29. 4 Nicolaus, in Jure Canon. c. omnium, 23, quęst. 5. 5 Leo +IV. ibid. quęst. 8. 6 In his treatise De Jure Militari +Mohammedanor. in the third vol. of his Dissertationes Miscellanęe. + 1 See Kor. c. 47. and the notes there; and c. 4, p. 64; c. 5, p. 77. +2 Deut. xx. 16-18. + + + +Amalekites3 and Midianites,4 who had done their utmost to cut them off in +their passage thither. When the Mohammedans declare war against people of a +different faith, they give them their choice of three offers, viz., either to +embrace Mohammedism, in which case they become not only secure in their +persons, families, and fortunes, but entitled to all the privileges of other +Moslems; or to submit and pay tribute,5 by doing which they are allowed to +profess their own religion, provided it be not gross idolatry or against the +moral law; or else to decide the quarrel by the sword, in which last case, if +the Moslems prevail, the women and children which are made captives become +absolute slaves, and the men taken in the battle may either be slain, unless +they turn Mohammedans, or otherwise disposed of at the pleasure of the +prince.6 Herewith agree the laws of war given to the Jews, which relate to +the nations not devoted to destruction;7 and Joshua is said to have sent even +to the inhabitants of Canaan, before he entered the land, three schedules, in +one of which was written, "Let him fly, who will;" in the second, "Let him who +surrender, who will;" and in the third, "Let him fight, who will;"8 though +none of those nations made peace with the Israelites (except only the +Gibeonites, who obtained terms of security by stratagem, after they had +refused those offered by Joshua), "it being of the LORD to harden their +hearts, that he might destroy them utterly."9 + On the first considerable success of Mohammed in war, the dispute which +happened among his followers in relation to the dividing of the spoil, +rendered it necessary for him to make some regulation therein; he therefore +pretended to have received the divine commission to distribute the spoil among +his soldiers at his own discretion,1 reserving thereout, in the first place, +one-fifth part2 for the uses after mentioned; and, in consequence hereof, he +took himself to be authorized on extraordinary occasions, to distribute it as +he thought fit, without observing an equality. Thus he did, for example, with +the spoil of the tribe of Hawāzen taken at the battle of Honein, which he +bestowed by way of presents on the Meccans only, passing by those of Medina, +and highly distinguishing the principal Korashites, that he might ingratiate +himself with them, after he had become master of their city.3 He was also +allowed in the expedition against those of al Nadīr to take the whole booty to +himself, and to dispose thereof as he pleased, because no horses or camels +were made use of in that expedition,4 but the whole army went on foot; and +this became thenceforward a law:5 the reason of which seems to be, that the +spoil taken by a party consisting of infantry + + 3 Ibid. c. xxv. 17-19. 4 Numb. xxxi. 17. 5 See c. 9, +and the notes there. 6 See the notes to c. 47. 7 Deut. xx. +10-15. 8 Talmud Hierosol. apud Maimonid. Halach. Melachim, c. 6, +§ 5. R. Bechai, ex. lib. Siphre. Vide Selden, de Jure Nat. et Gent. Sec. +Hebr. l. 6, c. 13 and 14; and Schickardi Jus Regium Hebr. c. 5, Theor. 16. + 9 Josh. xi. 20. The Jews, however, say that the Girgashites, believing +they could not escape the destruction with which they were threatened by GOD, +if they persisted to defend themselves, fled into Africa in great numbers. +(Vide Talm. Hieros. ubi sup.) And this is assigned as the reason why the +Girgashites are not mentioned among the other Canaanitish nations who +assembled to fight against Joshua (Josh. ix. I0, and who were doomed to utter +extirpation (Deut. xx. 17). But it is observable, that the Girgashites are +not omitted by the Septuagint in either of those texts, and that their name +appears in the latter of them in the Samaritan Pentateuch: they are also +joined with the other Canaanites as having fought against Israel, in Josh. +xxiv. II. 1 Kor. c. 8. +2 Ibid. 3 Abulfed. in Vit. Moh. p. 118, &c. Vide Kor. c. 9. and +the notes there. 4 Kor. c. 59, see the notes there. 5 Vide +Abulfed. ubi sup. p. 91. + + + +only, should be considered as the more immediate gift of GOD,6 and therefore +properly left to the disposition of his apostle. According to the Jews, the +spoil ought to be divided into two equal parts, one to be shared among the +captors, and the other to be taken by the prince,7 and by him employed for his +own support and the use of the public. Moses, it is true, divided one-half of +the plunder of the Midianites among those who went to battle, and the other +half among all congregation:8 but this, they say, being a peculiar case, and +done by the express order of GOD himself, must not be looked on as a +precedent.9 It should seem, however, from the words of Joshua to the two +tribes and a half, when he sent them home into Gilead after the conquest and +division of the land of Canaan , that they were to divide the spoil of their +enemies with their brethren, after their return:10 and the half which was in +succeeding times taken by the king, was in all probability taken by him as +head of the community, and representing the whole body. It is remarkable that +the dispute among Mohammed's men about sharing the booty at Bedr,11 arose on +the same occasion as did that among David's soldiers in relation to the spoils +recovered from the Amalekites;1 those who had been in the action insisting +that they who tarried by the stuff should have no part of the spoil; and that +the same decision was given in both cases, which became a law for the future, +to wit, that they should part alike. + The fifth part directed by the Korān to be taken out of the spoil before it +be divided among the captors, is declared to belong to GOD, and to the apostle +and his kindred, and the orphans, and the poor, and the traveller:2 which +words are variously understood. al Shāfeļ was of opinion that the whole ought +to be divided into five parts; the first, which he called GOD'S part, to go to +the treasury, and be employed in building and repairing fortresses, bridges, +and other public works, and in paying salaries to magistrates, civil officers, +professors of learning, ministers of public worship, &c.: the second part to +be distributed among the kindred of Mohammed, that is, the descendants of his +grandfather Hāshem, and of his great-uncle al Motalleb,3 as well the rich as +the poor, the children as the adult, the women as the men; observing only to +give a female but half the share of a male: the third part to go to the +orphans: the fourth part to the poor, who have not wherewithal to maintain +themselves the year round, and are not able to get their livelihood: and the +fifth part to travellers, who are in want on the road, notwithstanding they +may be rich men in their own country.4 According to Malec Ebn Ans the whole +is at the disposition of the Imām or prince, who may distribute the same at +his own discretion, where he sees most need.5 Abu'l Aliya wen according to +the letter of the Korān, and declared his opinion to be that the whole should +be divided into six parts, and that GOD'S part should be applied to the +service of the Caaba: while others supposed GOD'S part and the apostle's to be +one and the same.6 Abu Hanīfa thought that the share of Mohammed and his +kindred sank at that prophet's death, since which the whole + + 6 Vide Kor. c. 59, ubi supra. 7 Gemar. Babyl. ad tit. Sanhedr. c. +2. Vide Selden, de Jure Nat. et Gent. Sec. Hebr. lib. 6, c. 16. 8 +Numb. xxxi. 27. 9 Vide Maim. Halach, Melach. c. 4. 10 Josh. xxii. 8. +11 See Kor. c. 8., and the notes there. 1 I Sam. xxx. 21-25. 2 +Kor. c. 8. 3 Note, al Shāfeļ himself was descended from this latter. + 4 Al Beid. Vide Reland. de Jure Milit. Moham. p. 42, &c. +5 Idem. 6 Idem. + + + +ought to be divided among the orphans, the poor, and the traveller.7 Some +insist that the kindred of Mohammed entitled to a shire of the spoils are the +posterity of Hāshem only; but those who think the descendants of his brother +al Motalleb have also a right to a distributive part, allege a tradition in +their favour purporting that Mohammed himself divided the share belonging to +his relations among both families, and when Othmān Ebn Assān and Jobeir Ebn +Matįm (who were descended from Abdshams and Nawfal the other brothers of +Hāshem) told him, that though they disputed not the preference of the +Hāshemites, they could not help taking it ill to see such difference made +between the family of al Motalleb and themselves, who were related to him in +an equal degree, and yet had no part in the distribution, the prophet replied +that the descendants of al Motalleb had forsaken him neither in the time of +ignorance, nor since the revelation of Islām; and joined his fingers together +in token of the strict union between them and the Hāshemites.8 Some exclude +none of the tribe of Koreish from receiving a part in the division of the +spoil, and make no distinction between the poor and the rich; though, +according to the more reasonable opinion, such of them as are poor only are +intended by the text of the Korān, as is agreed in the case of the stranger: +and others go so far as to assert that the whole fifth commanded to be +reserved belongs to them only, and that the orphans, and the poor, and the +traveller, are to be understood of such as are of that tribe.9 It must be +observed that immovable possessions, as lands, &c., taken in war, are subject +to the same laws as the movable; excepting only that the fifth part of the +former is not actually divided, but the income and profits thereof, or of the +price thereof, if sold, are applied to public and pious uses, and distributed +once a year, and that the prince may either take the fifth part of the land +itself, or the fifth part of the income and produce of the whole, as he shall +make his election. + + +_______ + + + + +SECTION VII. + +OF THE MONTHS COMMANDED BY THE KORAN TO BE KEPT SACRED; AND + OF THE SETTING APART OF FRIDAY FOR THE ESPECIAL SERVICE OF + GOD. + +IT was a custom among the ancient Arabs to observe four months in the year as +sacred, during which they held it unlawful to wage war, and took off the heads +from their spears, ceasing from incursions and other hostilities. During +those months whoever was in fear of his enemy lived in full security; so that +if a man met the murderer of his + + 7 Idem. 8 Idem. 9 Idem. + + + + +father or his brother, he durst not offer him any violence:1 A great +argument," says a learned writer, "of a humane disposition in that nation; who +being by reason of the independent governments of their several tribes, and +for the preservation of their just rights, exposed to frequent quarrels with +one another, had yet learned to cool their inflamed breasts with moderation, +and restrain the rage of war by stated times of truce."2 + This institution obtained among all the Arabian tribes, except only those +of Tay and Khathįam, and some of the descendants of Al Hareth Ebn Caab (who +distinguished no time or place as sacred),3 and was so religiously observed, +that there are but few instances in history (four, say some, six, say +others),4 of its having been transgressed; the wars which were carried on +without regard thereto being therefore termed impious. One of those instances +was in the war between the tribes of Koreish and Kais Ailān, wherein Mohammed +himself served under his uncles, being then fourteen,5 or, as others say, +twenty6 years old. + The months which the Arabs held sacred were al Moharram, Rajeb. Dhu'lkaada, +and Dhu'lhajja; the first, the seventh, the eleventh, and the twelfth in the +year.7 Dhu'lhajja being the month wherein they performed the pilgrimage to +Mecca, not only that month, but also the preceding and the following, were for +that reason kept inviolable, that every one might safely and without +interruption pass and repass to and from the festival.8 Rajeb is said to have +been more strictly observed than any of the other three,9 probably because in +that month the pagan Arabs used to fast;10 Ramadān, which was afterwards set +apart by Mohammed for that purpose, being in the time of ignorance dedicated +to drinking in excess.11 By reason of the profound peace and security enjoyed +in this month, one part of the provisions brought by the caravans of purveyors +annually set out by the Koreish for the supply of Mecca,12 was distributed +among the people; the other part being, for the like reason, distributed at +the pilgrimage.1 + The observance of the aforesaid months seemed so reasonable to Mohammed, +that it met with his approbation; and the same is accordingly confirmed and +enforced by several passages of the Korān,2 which forbid war to be waged +during those months against such as acknowledge them to be sacred, but grant, +at the same time, full permission to attack those who make no such +distinction, in the sacred months as well as in the profane.3 + One practice, however, of the pagan Arabs, in relation to these sacred + + 1 Al Kazwīni, apud Golium in notis ad Alfrag. p. 4, &c. Al Shahrestani, +apud Poc. Spec. p. 311. Al Jawhari, al Firauzab. +2 Golius, ubi supra, p. 5. 3 Al Shahrestani, ubi supra. See before, +p. 95. 4 Al Mogholtaļ. +5 Abulfeda, Vit. Moh. p. II. 6 al Kodāļ, al Firauz. apud Poc. Spec. p. +174. Al Mogholtaļ mentions both opinions. +7 Mr. Bayle (Dict. Hist. et Crit. Art. la Mecque, Rem. F.) accuses Dr. +Prideaux of an inconsistency for saying in one place (Life of Mahomet, p. 64) +that these sacred months were the first, the seventh, the eleventh, and the +twelfth, and intimating in another place (ibid. p. 89) that three of them were +contiguous. But this must be mere absence of mind in Mr Bayle; for are not +the eleventh, the twelfth, and the first months contiguous? The two learned +professors, Golius and Reland, have also made a small slip in speaking of +these sacred months, which, they tell us, are the two first and the two last +in the year. Vide Golii Lex. Arab. col. 601, and Reland. de Jure Milit. +Mohammed anor. p. 5. 8 Vide Gol. in Alfrag. p. 9. 9 Vide +ibid. p. 6. 10 Al Makrīzi, apud Poc ubi supra. 11 Idem, and Auctor +Neshk al Azhār, ibid. 12 See Kor. c. 106. +1 A. Edrīsi apud Poc. Specim. p. 127. 2 Cap. 9; c. 2, p. 20; c. 5, +p. 73; c. 5, p. 85, &c. 3 Cap. 9; c. 2, p. 20. + + + +months, Mohammed thought proper to reform: for some of them, weary of sitting +quiet for three months together, and eager to make their accustomed incursions +for plunder, used, by way of expedient, whenever it suited their inclinations +or conveniency, to put off the observing of al Moharram to the following month +Safar,4 thereby avoiding to keep the former, which they supposed it lawful for +them to profane, provided they sanctified another month in lieu of it, and +gave public notice thereof at the preceding pilgrimage. This transferring the +observation of a sacred month to a profane month, is what is truly meant by +the Arabic word al Nasī, and is absolutely condemned, and declared to be an +impious innovation, in a passage of the Korān5 which Dr. Prideaux,6 misled by +Golius,7 imagines to relate to the prolonging of the year, by adding an +intercalary month thereto. It is true, the Arabs, who imitated the Jews in +their manner of computing by lunar years, had also learned their method of +reducing them to solar years, by intercalating a month sometimes in the third, +and sometimes in the second year;8 by which means they fixed the pilgrimage of +Mecca (contrary to the original institution) to a certain season of the year, +viz., to autumn, as most convenient for the pilgrims, by reason of the +temperateness of the weather, and the plenty of provisions;9 and it is also +true that Mohammed forbade such intercalation by a passage in the same chapter +of the Korān; but then it is not the passage above mentioned, which prohibits +a different thing, but one a little before it, wherein the number of months in +the year, according to the ordinance of GOD, is declared to be twelve;10 +whereas, if the intercalation of a month were allowed, every third or second +year would consist of thirteen, contrary to GOD'S appointment. + The setting apart of one day in the week for the more peculiar attendance +on GOD'S worship, so strictly required by the Jewish and Christian religions, +appeared to Mohammed to be so proper an institution, that he could not but +imitate the professors thereof in that particular; though, for the sake of +distinction, he might think himself obliged to order his followers to observe +a different day form either. Several reasons are given why the sixth day of +the week was pitched on for this purpose;1 but Mohammed seems to have +preferred that day chiefly because it was the day on which the people used to +be assembled long before his time,2 though such assemblies were had, perhaps, +rather on a civil than a religious account. However it be, the Mohammedan +writers bestow very extraordinary encomiums on this day, calling it the prince +of day, and the most excellent day on which the sun rises;3 pretending also +that it will be the day whereon the last judgment will be solemnized;4 and +they esteem it a peculiar honour to Islām, that GOD has been pleased to +appoint this day to be the feast-day of the Moslems, and granted them the +advantage of having first observed it.5 + Though the Mohammedans do not think themselves bound to keep their day of +public worship so holy as the Jews and Christians are cer- + + 4 See the notes to c. 9, ubi sup. 5 Cap. 9, ibid. 6 +Life of Mah. p. 66. +7 In Alfrag. p. 12. 8 See Prid. Preface to the first vol. of his +Connect. p. vi., &c. 9 Vide Gol. ubi supra. +10 Kor. c. 9. See also c. 2, . 20. 1 See c. 63, and the notes +there. 2 Al Beidāwi. +3 Ebn al Athīr et al Ghazāli, apud Poc. Spec. p. 317. 4 +Vide Ibid. 5 Al Ghazāli, ibid. + + + +tainly obliged to keep theirs, there being a permission, as is generally +supposed, in the Korān,6 allowing them to return to their employments or +diversion after divine service is over; yet the more devout disapprove the +applying of any part of that day to worldly affairs, and require it to be +wholly dedicated to the business of the life to come.7 + Since I have mentioned the Mohammedan weekly feast, I beg leave just to +take notice of their two Beirāms,8 or principal annual feasts. The first of +them is called, in Arabic, Id al fetr, i.e., The feast of breaking the fast, +and begins the first of Shawāl, immediately succeeding the fast of Ramadān; +and the other is called Id al korbān, or Id al adhā, i.e., The feast of the +sacrifice, and begins on the tenth of Dhu'lhajja, when the victims are slain +at the pilgrimage of Mecca.9 The former of these feasts is properly the +lesser Beirām, and the latter, the greater Beirām:1 but the vulgar, and most +authors who have written of the Mohammedan affairs,2 exchange the epithets, +and call that which follows Ramadān the greater Beirām, because it is observed +in an extraordinary manner, and kept for three days together at Constantinople +and in other parts of Turkey, and in Persia for five or six days, by the +common people, at least, with great demonstrations of public joy, to make +themselves amends, as it were, for the mortification of the preceding month;3 +whereas, the feast of sacrifices, though it be also kept for three days, and +the first of them be the most solemn day of the pilgrimage, the principal act +of devotion among the Mohammedans is taken much less notice of by the +generality of people, who are not struck therewith, because the ceremonies +with which the same is observed are performed at Mecca, the only scene of that +solemnity. + + + +_______ + + + + +SECTION VIII. + +OF THE PRINCIPAL SECTS AMONG THE MOHAMMEDANS; AND OF THOSE + WHO HAVE PRETENDED TO PROPHECY AMONG THE ARABS, IN OR + SINCE THE TIME OF MOHAMMED. + +BEFORE we take a view of the sects of the Mohammedans, it will be necessary to +say something of the two sciences by which all disputed questions among them +are determined, viz., their Scholastic and Practical Divinity. + Their scholastic divinity is a mongrel science, consisting of logical, +metaphysical, theological, and philosophical disquisitions, and built on + + 6 Cap. 63, ubi supra. 7 Al Ghazāli, ubi sup. p. 318. + 8 The word Beirām is Turkish, and properly signifies a feast-day or +holiday. 9 See c. 9, and before, Sect. IV. p. 94. 1 Vide +Reland. de Relig. Moh. p. 109, and D'Herbel. Bibl. Orient. Art. Beirām. + 2 Hyde, in notis ad Bobov. p. 16; Chardin, Voy. de Perse, tom. ii. p. +450; Ricaut's State of the Ottoman Empire, l. 2. c. 24, &c. 3 Vide +Chardin and Ricaut, ubi supra. + + + + +principles and methods of reasoning very different from what are used by those +who pass among the Mohammedans themselves for the sounder divines or more able +philosophers,1 and, therefore, in the partition of the sciences this is +generally left out, as unworthy a place among them.2 The learned Maimonides3 +has laboured to expose the principles and systems of the scholastic divines, +as frequently repugnant to the nature of the world and the order of the +creation, and intolerably absurd. + This art of handling religious disputes was not known in the infancy of +Mohammedism, but was brought in when sects sprang up, and articles of religion +began to be called in question, and was at first made use of to defend the +truth o those articles against innovators;1 and while it keeps within those +bounds is allowed to be a commendable study, being necessary for the defence +of the faith: but when it proceeds farther, out of an itch of disputation, it +is judged worthy of censure. + This is the opinion of al Ghazāli,2 who observes a medium between those who +have too high a value for this science, and those who absolutely reject it. +Among the latter was al Shāfeļ, who declared that, in his judgment, if any man +employed his time that way, he deserved to be fixed to a stake, and carried +about through all the Arab tribes, with the following proclamation to be made +before him: 'This is the reward of him who, leaving the Korān and the Sonna, +applied himself to the study of scholastic divinity."3 Al Ghazāli, on the +other hand, thinks that as it was introduced by the invasion of heresies, it +is necessary to be retained in order to quell them: but then in the person who +studies this science he requires three things, diligence, acuteness of +judgment, and probity of manners; and is by no means for suffering the same to +be publicly explained.4 This science, therefore, among the Mohammedans, is +the art of controversy, by which they discuss points of faith concerning the +essence and attributes of GOD, and the conditions of all possible things, +either in respect to their creation, or final restoration, according to the +rules of the religion of Islām.5 + The other science is practical divinity or jurisprudence, and is the +knowledge of the decisions of the law which regard practice, gathered from +distinct proofs. + Al Ghazāli declares that he had much the same opinion of this science as of +the former, its original being owing to the corruption of religion and +morality; and therefore judged both sciences to be necessary, not in +themselves, but by accident only, to curb the irregular imaginations and +passions of mankind (as guards become necessary in the highways by reason of +robbers), the end of the first being the suppressing of heresies, and of the +other the decision of legal controversies, for the quiet and peaceable living +of mankind in this world, and for the preserving the rule by which the +magistrate may prevent one man from injuring another, by declaring what is +lawful and what is unlawful, by determining the satisfaction to be given, or +punishment to be + + 1 Poc. Spec. p. 196. 2 Apud Ebn Sina, in Libello de Divisione +Scientiar, et Nasiro'ddin al Tūsi, in Pręfat. ad Ethic. +3 More Nevoch. l. I, c. 71 and 73. 1 Al Ghazāli, apud Poc. ubi supra. + 2 Ibid. +3 Vide Poc. ibid. p. 197. 4 Al Ghazāli, ibid. 5 Ebn +al Kossį apud eund. ibid. p. 198. + + + +inflicted, and by regulating other outward actions; and not only so, but to +decide of religion itself, and its conditions, so far as relates to the +profession made by the mouth, it not being the business of the civilian to +inquire into the heart:1 the depravity of men's manners, however, has made +this knowledge of the laws so very requisite, that it is usually called the +Science, by way of excellence, nor is any man reckoned learned who has not +applied himself thereto.2 + The points of faith, subject to the examination and discussion of the +scholastic divines, are reduced to four general heads, which they call the +four bases, or great fundamental articles.3 + The first basis relates to the attributes of GOD, and his unity consistent +therewith. Under this head are comprehended the questions concerning the +eternal attributes, which are asserted by some, and denied by others; and also +the explication of the essential attributes, and attributes of action; what is +proper for GOD to do, and what may be affirmed of him, and what it is +impossible for him to do. These things are controverted between the +Ashįrians, the Kerāmians, the Mojassemians or Corporalists, and the +Mótazalites.4 + The second basis regards predestination, and the justice thereof: which +comprises the questions concerning GOD'S purpose and decree, man's compulsion +or necessity to act, and his co-operation in producing actions, by which he +may gain to himself good or evil; and also those which concern GOD'S willing +good and evil, and what things are subject to his power, and what to his +knowledge; some maintaining the affirmative, and others the negative. These +points are disputed among the Kadarians, the Najarians, the Jabarians, the +Ashįrians, and the Kerāmians.5 + The third basis concerns the promises and threats, the precise acceptation +of names used in divinity, and the divine decisions; and comprehends questions +relating to faith, repentance, promises, threats, forbearance, infidelity, and +error. The controversies under this head are on foot between the Morgians, +the Waļdians, the Mótazalites, the Ashįrians, and the Kerāmians.1 + The fourth basis regards history and reason, that is, the just weight they +ought to have in matters belonging to faith and religion; and also the mission +of prophets, and the office of Imām, or chief pontiff. Under this head are +comprised all casuistical questions relating to the moral beauty or turpitude +of actions; inquiring whether things are allowed or forbidden by reason of +their own nature, or by the positive law; and also questions concerning the +preference of actions, the favour or grace of GOD, the innocence which ought +to attend the prophetical office, and the conditions requisite in the office +of Imām; some asserting it depends on right of succession, others on the +consent of the faithful; and also the method of transferring it with the +former, and of confirming it with the latter. These matters are the subjects +of dispute between the Shiites, the Mótazalites, the Kerāmians, and the +Ashįrians.2 + The different sects of Mohammedans may be distinguished into two + + 1 Al Ghazāli. Vide ibid. p. 198-204. 2 Vide ibid. p. 204. + 3 Vide Abulfarag, Hist. Dynast. p. 166. +4 Al Shahrestani, apud Poc. ubi. sup. p. 204, &c. 5 Idem, ibid. +p.205. 1 Idem, ibid. p. 206. +2 Idem, ibid. + + + +sorts; those generally esteemed orthodox, and those which are esteemed +heretical. + The former, by a general name, are called Sonnites or Traditionists; +because they acknowledge the authority of the Sonna, or collection of moral +traditions of the sayings and actions of their prophet, which is a sort of +supplement to the Korān, directing the observance of several things omitted in +that book, and in name, as well as design, answering to the Mishna of the +Jews.3 + The Sonnites are subdivided into four chief sects, which, notwithstanding +some differences as to legal conclusions in their interpretation of the Korān, +and matters of practice, are generally acknowledge to be orthodox in radicals, +or matters of faith, and capable of salvation, and have each of them their +several stations or oratories in the temple of Mecca.4 The founders of these +sects are looked upon as the great masters of jurisprudence, and are said to +have been men of great devotion and self-denial, well versed in the knowledge +of those things which belong to the next life and to man's right conduct here, +and directing all their knowledge to the glory of GOD. This is al Ghazāli's +encomium of them, who thinks it derogatory to their honour that their names +should be used by those who, neglecting to imitate the other virtues which +make up their character, apply themselves only to attain their skill, and +follow their opinions in matters of legal practice.1 + The first of the four orthodox sects is that of the Hanefites, so named +from their founder, Abu Hanīfa al Nómān Ebn Thābet, who was born at Cufa, in +the 80th year of the Hejra, and died in the 150th, according to the more +preferable opinion as to the time.2 He ended his life in prison at Baghdād, +where he had been confined because he refused to be made Kādi or judge;3 on +which account he was very hardly dealt with by his superiors, yet could not be +prevailed on, either by threats or ill-treatment, to undertake the charge, +"choosing rather to be punished by them than by GOD," says Al Ghazāli; who +adds, that when he excused himself from accepting the office by alleging that +he was unfit for it, being asked the reason, he replied, "If I speak the +truth, I am unfit; but if I tell a lie, a liar is not fit to be a judge." It +is said that he read the Korān in the prison where he died, no less than 7,000 +times.4 + The Hanefites are called by an Arabian writer5 the followers of reason, and +those of the three other sects, followers of tradition; the former being +principally guided by their own judgment in their decisions, and the latter +adhering more tenaciously to the traditions of Mohammed. + The sect of Abu Hanīfa heretofore obtained chiefly in Irāk,6 but now +generally prevails among the Turks and Tartars: his doctrine was brought into +great credit by Abu Yūsof, chief justice under the Khalīfs al Hādi and Harūn +al Rashīd.7 + + 3 Vide Poc. Spec. p. 298. Prid. Life of Mahomet, p. 51, &c. Reland. de +Rel. Moh. p. 68, &c. Millium, de Mohammedismo ante Moh. p. 368, 369. + 4 See before, p. 90. 1 Vide Poc. Spec. p. 293. 2 Ebn +Khalecān. + 3 This was the true cause of his imprisonment and death, and not his +refusing to subscribe to the opinion of absolute predestination, as D'Herbelot +writes (Bibl. Orient. p. 21), misled by the dubious acceptation of the word +"kadā," which signifies not only GOD'S decree in particular, but also the +giving sentence as a judge in general; nor could Abu Hanīfa have been reckoned +orthodox had he denied one of the principal articles of faith. 4 +Poc. Spec. p. 297, 298. 5 Al Shahrestani, ibid. +6 Idem. 7 Vide D'Herbel. Bibl. Orient. p. 21 and 22. + + + + The second orthodox sect is that of Mālec Ebn Ans, who was born at Medina, +in the year of the Hejra 90, 93, 94,8 or 95,9 and died there in 177,10 178,11 or +17912 (for so much do authors differ). This doctor is said to have paid great +regard to the traditions of Mohammed.13 In his last illness, a friend going +to visit him found him in tears, and asking him the reason of it, he answered, +"How should I not weep? and who has more reason to weep than I? Would to GOD +that for every question decided by me according to my own opinion, I had +received so many stripes! then would my accounts be easier. Would to GOD I +had never given any decision of my own!"1 Al Ghazāli thinks it a sufficient +proof of Malec's directing his knowledge to the glory of GOD, that being once +asked his opinion as to forty-eight questions, his answer to thirty-two of +them was, that he did not know; it being no easy matter for one who has any +other view than God's glory to make so frank a confession of his ignorance.2 + The doctrine of Malec is chiefly followed in Barbary and other parts of +Africa. + The author of the third orthodox sect was Mohammed Ebn Edrīs al Shāfeļ, +born either at Gaza or Ascalon, in Palestine, in the year of the Hejra 150, +the same day (as some will have it) that Abu Hanīfa died, and was carried to +Mecca at two years of age, and there educated.3 He died in 204,4 in Egypt, +whither he went about five years before.5 This doctor is celebrated for his +excellency in all parts of learning, and was much esteemed by Ebn Hanbal his +contemporary, who used to say that "he was as the sun to the world, and as +health to the body." Ebn Hanbal, however, had so ill an opinion of al Shāfeļ +at first, that he forbad his scholars to go near him; but some time after one +of them, meeting his master trudging on foot after al Shāfeļ, who rode on a +mule, asked him how it came about that he forbad them to follow him, and did +it himself? to which Ebn Hanbal replied, "Hold thy peace; if thou but attend +his mule thou wilt profit thereby."6 + Al Shāfeļ is said to have been the first who discoursed of jurisprudence, +and reduced that science into a method;7 one wittily saying, that the relators +of the traditions of Mohammed were asleep till al Shāfeļ came and waked them.8 +He was a great enemy to the scholastic divines, as has been already observed.9 +Al Ghazāli tells us that al Shāfeļ used to divide the night into three parts, +one for study, another for prayer, and the third for sleep. It is also +related of him that he never so much as once swore by GOD, either to confirm a +truth, or to affirm a falsehood; and that being once asked his opinion, he +remained silent for some time, and when the reason of his silence was +demanded, he answered, "I am considering first whether it be better to speak +or to hold my tongue." The following saying is also recorded of him, viz., +"Whoever pretends to love the world and its Creator at the same time, is a +liar."1 The followers of this doctor are from him called Shāfeļtes, and were +formerly spread into Māwara'lnahr and other parts eastward, but are now +chiefly of Arabia and Persia. + + 8 Abulfeda. 9 Ebn Khalecān. 10 Idem. 11 +Abulfeda. 12 Elmacinus, p. 114. 13 Ebn Khalec. Vide Poc. +Spec. p. 294. 1 Idem, apud eund. ibid. 2 Al Ghazāli, ibid. +3 Ebn Khalecān. 4 Yet Abulfeda says he lived fifty-eight years. + 5 Ebn Khalecān. +6 Idem. 7 Idem. 8 Al Zįfarāni, apud Poc. Spec. p. 296. + 9 See before, p. 118. +1 Vide Poc. Spec. 295-297. + + + + Ahmed Ebn Hanbal, the founder of the fourth sect, was born in the year of +the Hejra 164; but as to the place of his birth there are two traditions: some +say he was born at Merū in Khorasān, of which city his parents were, and that +his mother brought him from thence to Baghdād at her breast; while others +assure us that she was with child of him when she came to Baghdād, and that he +was born there.2 Ebn Hanbal in process of time attained a great reputation on +account of his virtue and knowledge; being so well versed in the traditions of +Mohammed, in particular, that it is said he could repeat no less than a +million of them.3 He was very intimate with al Shāfeļ, from whom he received +most of his traditionary knowledge, being his constant attendant till his +departure for Egypt.4 Refusing to acknowledge the Korān to be created,5 he +was, by order of the Khalīf al Mótasem, severely scourged and imprisoned.6 +Ebn Hanbal died at Baghdād, in the year 241, and was followed to his grave by +eight hundred thousand men, and sixty thousand women. It is relate, as +something very extraordinary, if not miraculous, that on the day of his death +no less than twenty thousand Christians, Jews, and Magians, embraced the +Mohammedan faith.7 This sect increased so fast, and became so powerful and +bold, that in the year 323, in the Khalīfat of al Rādi, they raised a great +commotion in Baghdād, entering people's houses, and spilling their wine, if +they found any, and beating the singing-women they met with, and breaking +their instruments; and a severe edict was published against them, before they +could be reduced to their duty:8 but the Hanbalites at present are not very +numerous, few of them being to be met with out of the limits of Arabia. + The heretical sects among the Mohammedans are those which hold heterodox +opinions in fundamental, or matters of faith. + The first controversies relating to fundamentals began when most of the +companions of Mohammed were dead:9 for in their days was no dispute, unless +about things of small moment, if we except only the dissensions concerning the +Imāms, or rightful successors of their prophet, which were stirred up and +fomented by interest and ambition; the Arabs' continual employment in the +wars, during that time, allowing them little or no leisure to enter into nice +inquiries and subtle distinctions: but no sooner was the ardour of conquest a +little abated than they began to examine the Korān more nearly; whereupon +differences in opinion became unavoidable, and at length so greatly +multiplied, that the number of their sects, according to the common opinion, +are seventy-three. For the Mohammedans seem ambitious that their religion +should exceed others even in this respect; saying, that the Magians are +divided into seventy sects, the Jews into seventy-one, the Christians into +seventy-two, and the Moslems into seventy-three, as Mohammed had foretold;1 of +which sects they reckon one to be always orthodox, and entitled to salvation.2 + The first heresy was that of the Khārejites, who revolted from Ali in the +thirty-seventh year of the Hejra; and not long after, Mįbad a. + + 2 Ebn Khalecān. 3 Idem. 4 Idem. + 5 See before, Sect. III. p. 53, &c. +6 Ebn Khalecān, Abulfarag, Hist. Dyn. p. 252, &c. 7 Ebn Khalecān. + 8 Abulfar. ubi sup. p. 301, &c. +9 Al Shahrestani, apud Poc. Spec. p. 194. Auctor Sharh al Mawākef, apud +eund. p. 210. 1 Vide Poc. ibid. +2 Al Shahrestani, apud eund. p. 211. + + + +Johni, Ghailān of Damascus, and Jonas al Aswāri broached heterodox opinions +concerning predestination, and the ascribing of good and evil unto GOD; whose +opinions were followed by Wāsel Ebn Atā.3 This latter was the scholar of +Hasan of Basra, in whose school a question being proposed, whether he who had +committed a grievous sin was to be deemed an infidel or not, the Khārejites +(who used to come and dispute there) maintaining the affirmative, and the +orthodox the negative, Wāsel, without waiting his master's decision, withdrew +abruptly, and began to publish among his fellow-scholars a new opinion of his +own, to wit, that such a sinner was in a middle state; and he was thereupon +expelled the school; he and his followers being thenceforth called +Mótazalites, or Separatists.4 + The several sects which have arisen since this time are variously +compounded and decompounded of the opinions of four chief sects, the +Mótazalites, the Sefātians, the Khārejites, and the Shiites.5 + I. The Mótazalites were the followers of the before-mentioned Wāsel Ebn +Atā. As to their chief and general tenets, I. They entirely rejected all +eternal attributes of GOD, to avoid the distinction of persons made by the +Christians; saying that eternity is the proper or formal attribute of his +essence; that GOD knows by his essence, and not by his knowledge;1 and the +same they affirmed of his other attributes2 (though all the Mótazalites do not +understand these words in one sense); and hence this sect were also named +Moattatlites, from their divesting GOD of his attributes:3 and they went so +far as to say, that to affirm these attributes is the same thing as to make +more eternals than one, and that the unity of GOD is inconsistent with such an +opinion;4 and this was the true doctrine of Wāsel their master, who declared +that whoever asserted an eternal attribute, asserted there were two GODS.5 +This point of speculation concerning the divine attributes was not ripe at +first, but was at length brought to maturity by Wāsel's followers, after they +had read the books of the philosophers.6 2. They believed the word of GOD to +have been created in subjecto (as the schoolmen term it), and to consist of +letters and sound; copies thereof being written in books to express or imitate +the original. They also went farther, and affirmed that whatever is created +in subjecto is also an accident, and liable to perish.7 3. They denied +absolute predestination, holding that GOD was not the author of evil, but of +good only; and that man was a free agent:8 which being properly the opinion of +the Kadarians, we defer what may be farther said thereof till we come to speak +of that sect. On account of this tenet and the first, the Móta- + + 3 Idem, and Auctor Sharh al Mawākef, ubi sup. 4 Idem, ibid. p. +211, 212, and Ebu Khalecān, in Vita Waseli. + 5 Al Shahrestani, who also reduces them to four chief sects, puts the +Kadarians in the place of the Mótazalites. Abulfaragius (Hist. Dyn. p. 166) +reckons six principal sects, adding the Jabarians and the Morgians; and the +author of Sharh al Mawākef eight, viz., the Mótazalites, the Shiites, the +Khārejites, the Morgians, the Najarians, the Jabarians, the Moshabbehites, and +the sect which he calls al Nājia, because that alone will be saved, being +according to him the sect of the Asharians. Vide Poc. Spec. p. 209. + 1 Maimonides teaches the same, not as the doctrine of the Mótazalites, but +his own. Vide More Nev. l. I, c. 57. 2 Al Shahrestani, apud Poc. +Spec. p. 214. Abulfarag, p. 167. 3 Vide Poc. Spec. 224. 4 +Sharh al Mawākef, and al Shahrest. apud Poc. p. 216. Maimonides (in Proleg ad +Pirke Aboth. § 8) asserts the same thing. 5 Vide Poc. ibid. +6 Al Shahrest. ibid. p. 215. 7 Abulfarag, and al Shahrest. ubi sup. p. +217. See before, Sect. III, p. 112 +8 Vide Poc. Spec. p. 240. + + + +zalites look on themselves as the defenders of the unity and justice of GOD.9 +4. They held that if a professor of the true religion be guilty of a grievous +sin, and die without repentance, he will be eternally damned, though his +punishment will be lighter than that of the infidels.10 5. They denied all +vision of GOD in paradise by the corporeal eye, and rejected all comparisons +or similitudes applied to GOD.11 + This sect are said to have been the first inventors of scholastic +divinity,11 and are subdivided into several inferior sects, amounting, as some +reckon, to twenty, which mutually brand one another with infidelity:13 the +most remarkable of them are:- + I. The Hodeilians, or followers of Hamdān Abu Hodeil, a Mótazalite doctor, +who differed something from the common form of expression used by this sect, +saying that GOD knew by his knowledge, but that his knowledge was his essence; +and so of the other attributes: which opinion he took from the philosophers, +who affirm the essence of GOD to be simple and without multiplicity, and that +his attributes are not posterior or accessory to his essence, or subsisting +therein, but are his essence itself: and this the more orthodox take to be +next kin to making distinctions in the deity, which is the thing they so much +abhor in the Christians.1 As to the Korān's being created, he made some +distinction; holding the word of GOD to be partly not in subjecto (and +therefore uncreated), as when he spake the word Kūn, i.e., Fiat, at the +creation, and partly in subjecto, as the precepts, prohibitions, &c.2 +Marracci3 mentions an opinion of Abu Hodeil's concerning predestination, from +an Arab writer,4 which being by him expressed in a manner not very +intelligible, I choose to omit. + 2. The Jobbāļans, or followers of Abu Ali Mohammed Ebn Abd al Wahhāb, +surnamed al Jobbāļ, whose meaning when he made use of the common expression of +the Mótazalites, that "GOD knows by his essence," &c., was, that GOD'S being +knowing is not an attribute, the same with knowledge, nor such a state as +rendered his being knowing necessary.5 He held GOD'S word to be created in +subjecto, as in the preserved table, for example, the memory of Gabriel, +Mohammed, &c.6 This sect, if Marracci has given the true sense of his author, +denied that GOD could be seen in paradise without the assistance of corporeal +eyes; and held that man produced his acts by a power superadded to health of +body and soundness of limbs; that he who was guilty of a mortal sin was +neither a believer nor an infidel, but a transgressor (which was the original +opinion of Wāsel), and if he died in his sins, would be doomed to hell for +eternity; and that GOD conceals nothing of whatever he knows from his +servants.7 + 3. The Hashemians, who were so named from their master Abu Hāshem Abd al +Salām, the son of Abu Ali al Jabbāļ, and whose tenets nearly agreed with those +of the preceding sect.8 Abu Hāshem took the Mótazalite form of expression, +that "GOD knows by his essence," in a different sense from others, supposing +it to mean that GOD hath or + + 9 Al Shahrest. and Sharh al Mawākef. apud Poc, ubi sup. p. 214. + 10 Marracc. Prodr. ad ref. Alcor. part iii. p. 74. +11 Idem, ibid. 12 Vide Poc. Spec. p. 213, and D'Herbel. Art. +Motazelah. 13 Auctor al Mawākef, apud Poc. ibid. 1 Al +Shahrestani, apud Poc. p. 215, 216, 217. 2 Idem, apud eund. p. 217, +&c. +3 In Prodr. part iii. p. 74. 4 Al Shahrest. 5 Idem, apud Poc. +Spec. p. 215. 6 Idem, and Auctor al Mawākef, ibid. p. 218. + 7 Marracci, ubi sup. p. 75, ex al Shahrest. 8 Vide eund. +ibid. + + + +is endued with a disposition, which is a known property, or quality, posterior +or accessory to his existence.1 His followers were so much afraid of making +GOD the author of evil that they would not allow him to be said to create an +infidel; because, according to their way of arguing, an infidel is a compound +of infidelity and man, and GOD is not the creator of infidelity.2 Abu Hāshem, +and his father Abu Ali al Jobbāļ, were both celebrated for their skill in +scholastic divinity.3 + 4. The Nodhāmians, or followers of Ibrahim al Nodhām, who having read +books of philosophy, set up a new sect, and imagining he could not +sufficiently remove GOD from being the author of evil, without divesting him +of his power in respect thereto, taught that no power ought to be ascribed to +GOD concerning evil and rebellious actions: but this he affirmed against the +opinion of his own disciples, who allowed that GOD could do evil, but did not, +because of its turpitude.4 Of his opinion as to the Korān's being created we +have spoken elsewhere.5 + 5. The Hāyetians, so named from Ahmed Ebn Hāyet, who had been of the sect +of the Nodhāmians, but broached some new notions on reading the philosophers. +His peculiar opinions were-I. That Christ was the eternal Word incarnate, and +took a true and real body, and will judge all creatures in the life to come:6 +he also farther asserted that there are two GODS or Creators-the one eternal, +viz., the most high GOD, and the other not eternal, viz., Christ7-which +opinion, though Dr. Pocock urges the same as an argument that he did not +rightly understand the Christian mysteries8 is not much different from that of +the Arians and Socinians. 2. That there is successive transmigration of the +soul from one body into another; and that the last body will enjoy the reward +or suffer the punishment due to each soul:9 and, 3. That GOD will be seen at +the resurrection, not with the bodily eyes, but those of the understanding.10 + 6. The Jāhedhians, or followers of Amru Ebn Bahr, surnamed al Jāhedh, a +great doctor of the Mótazalites, and very much admired for the elegance of his +composures;11 who differed from his brethren in that he imagined the damned +would not be eternally tormented in hell, but would be changed into the nature +of fire, and that the fire would of itself attract them, without any necessity +of their going into it.1 He also taught that if a man believed GOD to be his +Lord, and Mohammed the apostle of GOD, he became one of the faithful, and was +obliged to nothing farther.2 His peculiar opinion as to the Korān has been +taken notice of before.3 + 7. The Mozdārians, who embraced the opinions of Isa Ebn Sobeih al Mozdār, +and those very absurd ones: for, besides his notions relating to the Korān,4 +he went so directly counter to the opinion of those who abridged GOD of the +power to do evil, that he affirmed it possible for GOD to be a liar and +unjust.5 He also pronounced him to + + 1 Al Shahrest. apud Poc. p. 215. 2 Idem, ibid. p. 242. + 3 Ebn Khalecān, in Vitis Eorum. +4 Al Shahrest. ubi sup. p. 241, 242. Vide Marracc. Prod. part iii. p. 74. + 5 See before, Sect. III. p. 53. +6 Al Shahrest. ubi sup. p. 218. Abulfarag, p. 167. 7 Al Shahrest. al +Mawākef, et Ebn Kossį, apud Poc. ubi sub. p. 219. +8 Vide Poc. ibid 9 Marracc. et al Shahrest. ubi sup. 10 +Marracc. ibid. p. 75. +11 Vide D'Herbel. Bibl. Orient. Art. Giahedh. 1 Al Shahrest. ubi sup. +p. 260. 2 Marracc. ubi sup. +3 Sect. III. p. 53. 4 Vide ibid. and p. 52. 5 Al +Shahrest. apud Poc. p. 241. + + + +be an infidel who thrust himself into the supreme government:6 nay, he went so +far as to assert men to be infidels while they said "There is no GOD but GOD," +and even condemned all the rest of mankind as guilty of infidelity; upon which +Ibrahim Ebn al Sendi asked him whether paradise, whose breadth equals that of +heaven and earth, was created only for him and two or three more who thought +as he did? to which it is said he could return no answer.7 + 8. The Basharians, who maintained the tenets of Bashar Ebn Mótamer, the +master of al Mozdār,8 and a principal man among the Mótazalites. He differed +in some things from the general opinion of that sect, carrying man's free +agency to a great excess, making it even independent: and yet he thought God +might doom an infant to eternal punishment, but granted he would be unjust in +so doing. He taught that God is not always obliged to do that which is best, +for, if he pleased, he could make all men true believers. These sectaries +also held that if a man repent of a mortal sin, and afterwards return to it, +he will be liable to suffer the punishment due to the former transgression.9 + 9. The Thamamians, who follow Thamāma Ebn Bashar, a chief Mótazalite. +Their peculiar opinions were-I. That sinners should remain in hell for ever. +2. That free actions have no producing author. 3. That at the resurrection +all infidels, idolaters, atheists, Jews, Christians, Magians, and heretics +shall be reduced to dust.10 + 10. The Kadarians, which is really a more ancient name than that of +Mótazalites, Mįbad al Johni and his adherents being so called, who disputed +the doctrine of predestination before Wāsel quitted his master:1 for which +reason some use the denomination of Kadarians as more extensive than the +other, and comprehend all the Mótazalites under it.2 This sect deny absolute +predestination, saying that evil and injustice ought not to be attributed to +GOD, but to man, who is a free agent, and may therefore be rewarded or +punished for his actions, which GOD has granted him power either to do or to +be let alone.3 And hence it is said they are called Kadarians, because they +deny al Kadr, or GOD'S absolute decree; though others, thinking it not so +proper to come from Kadr, or Kodrat, i.e., power, because they assert man's +power to act freely.4 Those, however, who give the name of Kadarians to the +Mótazalites are their enemies, for they disclaim it, and give it to their +antagonists the Jabarians, who likewise refuse it as an infamous appellation,5 +because Mohammed is said to have declared the Kadarians to be the Magians of +his followers.6 But what the opinion of these Kadarians in Mohammed's time +was, is very uncertain: the Mótazalites say the name belongs to those who +assert predestination, and make GOD the author of good and evil,7 viz., the +Jabarians; but all the other Mohammedan sects agree to fix it on the +Mótazalites, who, they say, are like the Magians in establishing two +principles, light, or GOD, the author of good; and darkness, or the devil, the +author of evil: but this cannot absolutely be said of the Mótazalites, + + 6 Marracc. ubi sup. p. 75. 7 Al Shahrest. ubi sup. p. 220. + 8 Poc. Spec. p. 221 9 Marracc. ubi sup. +10 Idem, ibid. 1 Al Shahrest. 2 Al Firauzab. Vide Poc. +Spec. p. 231, 232, and 214. +3 Al Shahrest. Vide Poc. Spec. p. 235 and 240, &c. 4 Vide Poc. ibid. +p. 238. 5 Al Motarrezi, al Shahrest. Vide ibid. p. 232. + 6 Idem, &c. ibid. 7 Idem, ibid. + + + +for they (at least the generality of them) ascribe men's good deeds to GOD, +but their evil deeds to themselves; meaning thereby that man has a free +liberty and power to do either good or evil, and is master of his actions; and +for this reason it is that the other Mohammedans call them Magians, because +they assert another author of actions besides GOD.8 And, indeed, it is a +difficult matter to say what Mohammed's own opinion was in this matter; for on +the one side the Korān itself is pretty plain for absolute predestination, and +many sayings of Mohammed are recorded to that purpose,9 and one in particular, +wherein he introduces Adam and Moses disputing before GOD in this manner: +"Thou," says Moses, "art Adam; whom GOD created, and animated with the breath +of life, and caused to be worshipped by the angels, and placed in paradise, +from whence mankind have been expelled for thy fault:" whereto Adam answered, +"Thou art Moses; whom GOD chose for his apostle, and entrusted with his word, +by giving thee the tables of the law, and whom he vouchsafed to admit to +discourse with himself: how many years dost thou find the law was written +before I was created?" Says Moses, "Forty." "And dost thou not find," replied +Adam, "these words therein: 'And Adam rebelled against his Lord and +transgressed'?" which Moses confessing, "Dost thou therefore blame me," +continued he, "for doing that which GOD wrote of me that I should do forty +years before I was created? nay, for what was decreed concerning me fifty +thousand years before the creation of heaven and earth?" In the conclusion of +which dispute Mohammed declared that Adam had the better of Moses.1 On the +other side, it is urged in the behalf of the Mótazalites, that Mohammed +declaring that the Kadarians and Morgians had been cursed by the tongues of +seventy prophets, and being asked who the Kadarians were, answered, "Those who +assert that GOD predestinated them to be guilty of rebellion, and yet punishes +them for it:" al Hasan is also said to have declared, that GOD sent Mohammed +to the Arabs while they were Kadarians, or Jabarians, and laid their sins upon +GOD: and to confirm the matter, this sentence of the Korān is quoted:2 "When +they commit a filthy action, they say, We found our fathers practising the +same, and GOD hath commanded us so to do: Say, Verily GOD commandeth not +filthy actions."3 + 11. The Sefātians held the opposite opinion to the Mótazalites in respect +to the eternal attributes of GOD, which they affirmed; making no distinction +between the essential attributes and those of operation: and hence they were +named Sefātians, or Attributists. Their doctrine was that of the first +Mohammedans, who were not yet acquainted with these nice distinctions: but +this sect afterwards introduced another species of declarative attributes, or +such as were necessarily used in historical narration, as hands, face, eyes, +&c., which they did not offer to explain, but contented themselves with saying +they were in the law, and that they called them declarative attributes.4 +However, at length, by giving various explications and interpretations of +these attributes they divided into many different opinions: some, by taking +the words + + 8 Vide Poc. ibid. p. 233, &c. 9 Vide ibid. p. 237. 1 Ebn +al Athīr, al Bokhari, apud Poc. p. 236. +2 Cap. 7, p. 107. 3 Al Motarrezi, apud eund. p. 237, 238. + 4 Al Shahrest. apud Poc. Spec. p. 223. + + + +in the literal sense, fell into the notion of a likeness or similitude between +GOD and created beings; to which it is said the karaļtes among the Jews, who +are for the literal interpretation of Moses's law, had shown them the way:5 +others explained them in another manner, saying that no creature was like GOD, +but that they neither understood nor thought i necessary to explain the +precise signification of the words which seem to affirm the same of both; it +being sufficient to believe that GOD hath no companion or similitude. Of this +opinion was Malec Ebn Ans, who declared as to the expression of GOD'S sitting +on his throne, in particular, that though the meaning is known, yet the manner +is unknown; and that it is necessary to believe it, but heresy to make any +questions about it.1 + The sects of the Sefātians are: + I. The Ashįrians, the followers of Abu'l Hasan al Ashįri, who was first a +Mótazalite, and the scholar of Abu Ali al Jobbāļ, but disagreeing from his +master in opinion as to GOD'S being bound (as the Mótazalites assert) to do +always that which is best or most expedient, left him, and set up a new sect +of himself. The occasion of this difference was the putting a case concerning +three brothers, the first of whom lived in obedience to GOD, the second in +rebellion against him, and the third died an infant. Al Jobbāi being asked +what he thought would become of them, answered, that the first would be +rewarded in paradise, the second punished in hell, and the third neither +rewarded nor punished: "But what," objected al Ashįri, "if the third say, O +LORD, if thou hadst given me longer life, that I might have entered paradise +with my believing brother, it would have been better for me?" to which al +Jobbāļ replied, "That GOD would answer, I knew that if thou hadst lived +longer, thou wouldst have been a wicked person, and therefore cast into hell." +"Then," retorted al Ashįri, "the second will say, O LORD, why didst thou not +take me away while I was an infant, as thou didst my brother, that I might not +have deserved to be punished for my sins, nor to be cast into hell?" To which +al Jobbāļ could return no other answer than that GOD prolonged his life to +give him an opportunity of obtaining the highest degree of perfection, which +was best for him: but al Ashįri demanding farther, why he did not for the same +reason grant the other a longer life, to whom it would have been equally +advantageous, al Jobbāļ was so put to it, that he asked whether the devil +possessed him? "No," says al Ashįri, "but the master's ass will not pass the +bridge;"2 i.e., he is posed. + The opinions of the Ashįrians were-I. That they allowed the attributes of +GOD to be distinct from his essence, yet so as to forbid any comparison to be +made between GOD and his creatures.3 This was also the opinion of Ahmed Ebn +Hanbal, and David al Ispahāni, and others, who herein followed Malec Ebn Ans, +and were so cautious of any assimilation of GOD to created beings, that they +declared whoever moved his hand while he read these words, "I have created +with my hand," or "stretched forth his finger," in repeating this saying of +Mohammed, "The heart of the believer is between two fingers of the + + 5 Vide Poc. ibid. p. 224. 1 Vide eund. ibid. 2 Auctor al +Mawākef, et al Safadi, apud Poc. ubi sup. p. 230, &c. Ebn Khalec. in Vita al +Jabbāļ. 3 Al Shahrest. apud Poc. Spec. p. 230. + + + +Merciful," ought to have his hand and finger cut off;1 and the reasons they +gave for not explaining any such words were, that it is forbidden in the +Korān, and that such explications were necessarily founded on conjecture and +opinion, from which no man ought to speak of the attributes of GOD, because +the words of the Korān might by that means come to be understood differently +form the author's meaning: nay, some have been so superstitiously scrupulous +in this matter as not to allow the words hand, face, and the like, when they +occur in the Korān, to be rendered into Persian or any other language, but +require them to be read in the very original words, and this they call the +safe way.2 2. As to predestination, they held that GOD hath one eternal will +which is applied to whatsoever he willeth, both of his own actions and, those +of men, so far as they are created by him, but not as they are acquired or +gained by them; that he willeth both their good and their evil, their profit +and their hurt, and as he willeth and knoweth, he willeth concerning men that +which he knoweth, and hath commanded the pen to write the same in the +preserved table: and this is his decree, and eternal immutable counsel and +purpose.3 They also went so far as to say, that it may be agreeable to the +way of GOD that man should be commanded what he is not able to perform.4 But +while they allow man some power, they seem to restrain it to such a power as +cannot produce anything new; only GOD, say they, so orders his providence that +he creates, after, or under, and together with every created or new power, an +action which is ready whenever a man will sit, and sets about it: and this +action is called Casb, i.e., Acquisition, being in respect to its creation, +from GOD, but in respect to its being produced, employed, and acquired, from +man.5 And this being generally esteemed the orthodox opinion, it may not be +improper farther to explain the same in the words of some other writers. The +elective actions of men, says one, fall under the power of GOD alone; nor is +their own power effectual thereto; but GOD causeth to exist in man power and +choice; and if there be no impediment, he causeth his action to exist also, +subject to his power, and joined with that and his choice; which action, as +created, is to be ascribed to GOD, but as produced, employed, or acquired, to +man. So that by the acquisition of an action is properly meant a man's +joining or connecting the same with his power and will, yet allowing herein no +impression or influence on the existence thereof, save only that it is subject +to his power.1 Others, however, who are also on the side of al Ashįri, and +reputed orthodox, explain the matter in a different manner, and grant the +impression or influence of the created power of man on his action, and that +this power is what is called Acquisition.2 But the point will be still +clearer if we hear a third author, who rehearses the various opinions, or +explications of the opinion of this sect, in the following words, viz.: Abu'l +Hasan al Ashįri asserts all the actions of men to be subject to the power of +GOD, being created by him, and that the power of man hath no influence at all +on that which he is empowered to do; but that both the power, and what is +subject thereto, fall under the power of GOD: + + 1 Idem, apud eund. p. 228, &c. 2 Vide Poc. ibid. + 3 Al Shahrest. apud eund. p. 245, &c. +4 Idem, ibid. p. 246. 5 Al Shahrest. apud Poc. p. 245, &c. + 1 Auctor Sharh al Mawākef, apud eund. p. 247. +2 Al Shahrest. ibid. p. 248. + + + +al Kādi Abu Becr says that the essence or substance of the action is the +effect of the power of GOD, but its being either an action of obedience, as +prayer, or an action of disobedience, as fornication, are qualities of the +action, which proceed from the power of man: Abd'almalec, known by the title +of Imām al Haramein, Abu'l Hosein of Basra, and other learned men, held that +the actions of men are effected by the power which GOD hath created in man, +and that GOD causeth to exist in man both power and will, and that this power +and will do necessarily produce that which man is empowered to do: and Abu +Ishāk al Isfarāyeni taught that that which maketh impression, or hath +influence on an action, is a compound of the power of GOD and the power of +man.3 The same author observes that their ancestors, perceiving a manifest +difference between those things which are the effects of the election of man +and those things which are the necessary effects of inanimate agents, +destitute both of knowledge and choice, and being at the same time pressed by +the arguments which prove that GOD is the Creator of all things, and +consequently of those things which are done by men, to conciliate the matter, +chose the middle way, asserting actions to proceed from the power of GOD, and +the acquisition of man; GOD'S way of dealing with his servants being, that +when man intendeth obedience, GOD createth in him an action of obedience, and +when he intendeth disobedience, he createth in him an action of disobedience; +so that man seemeth to be the effective producer of his action, though he +really be not.1 But this, proceeds the same writer, is again pressed with its +difficulties, because the very intention of the mind is the work of GOD, so +that no oman hath any share in the production of his own actions; for which +reason the ancients disapproved of too nice an inquiry into this point, the +end of the dispute concerning the same being, for the most part, either the +taking away of all precepts positive as well as negative, or else the +associating of a companion with GOD, by introducing some other independent +agent besides him. Those, therefore, who would speak more accurately, use +this form: there is neither compulsion nor free liberty, but the way lies +between the two; the power and will in man being both created by GOD, though +the merit or guilt be imputed unto man. Yet, after all, it is judged the +safest way to follow the steps of the primitive Moslems, and, avoiding subtle +disputations and too curious inquiries, to leave the knowledge of this matter +wholly unto GOD.2 3. As to mortal sin, the Ashįrians + + 3 Auctor Sharh al Tawālea, apud eund. ibid. p. 248, &c. 1 Idem, +ibid. p. 249, 250. + 2 Idem, ibid. p. 250, 251. I trust the reader will not be offended if, as +a farther illustration of what has been said on this subject (in producing of +which I have purposely kept to the original Mohammedan expressions) I +transcribe a passage or two from a postscript subjoined to the epistle I have +quoted above (§4, p. 85), in which the point of free will is treated ex +professo. Therein the Moorish author, having mentioned the two opposite +opinions of the Kadarians, who allow free will, and the Jabarians, who make +man a necessary agent (the former of which opinions, he says, seems to +approach nearest to that of the greater part of Christians and of the Jews), +declares the true opinion to be that of the Sonnites, who assert that man hath +power and will to choose good and evil, and can moreover know he shall be +rewarded if he do well, and shall be punished if he do ill; but that he +depends, notwithstanding, on GOD'S power, and shall be punished if he do ill; +but that he depends, notwithstanding, on GOD'S power, and willeth, if GOD +willeth, but not otherwise. Then he proceeds briefly to refute the two +extreme opinions, and first to prove that of the Kadarians, though it be +agreeable to GOD'S justice, inconsistent with his attributes of wisdom and +power: "Sapientia enim Dei," says he, "comprehendit quicquid fuit et futurum +est ab ęternitate in finem usque mundi et postea. Et ita novit ab ęterno +omnia opera creaturarum, sive bona, sive mala, quę fuerint creata cum potentia +Dei, et ejus libera et determinate voluntate, sicut ipsi visum fuit. Denique +novit eum qui futurus + + + +taught, that if a believer guilty of such sin die without repentance, his +sentence is to be left with GOD, whether he pardon him out of mercy, or +whether the prophet intercede for him (according to that saying recorded of +him, "My intercession shall be employed for those among my people who shall +have been guilty of grievous crimes"), or whether he punish him in proportion +to his demerit, and afterwards, through his mercy, admit him into paradise: +but that it is not to be supposed he will remain for ever in hell with the +infidels, seeing it is declared that whoever shall have faith in his heart but +of the weight of an ant, shall be delivered from hell fire.1 And this is +generally received for the orthodox doctrine in this point, and is +diametrically opposite to that of the Mótazalites. + These were the more rational Sefātians, but the ignorant part of them, not +knowing how otherwise to explain the expressions of the Korān relating to the +declarative attributes, fell into most gross and + +erat malus, et tamen creavit: neque negari potest quin, si ipsi libuisset, +potuisset omnes creare bonos: placuit tamen Deo creare bonos et malos, cłm Deo +soli sit absoluta et libera voluntas, et perfecta electio, et non homini. Ita +enim Salomon in suis proverbiis dixit. Vitam et mortem, bonum et malum, +divitias et paupertatem, esse et venire ą Deo. Christiani etiam dicunt S. +Paulum dixisse in suis epistolis; Dicet etiam lutum figulo, quare facis unum +vas ad honorem, et aliud vas ad contumeliam? Cum igitur miser homo fuerit +creatus ą voluntate Dei et potentia, nihil aliud potest tribui ipsi quąm ipse +sensus cognoscendi et sentiendi an bene vel male faciat. Quę unica causa (id +est, sensus cognoscendi) erit ejus glorię vel ponę causa: per talem enim +sensum novit quid boni vel mali adversus Dei pręcepta fecerit." The opinion +of the Jabarians, on the other hand, he rejects as contrary to man's +consciousness of his own power and choice, and inconsistent with GOD'S +justice, and his having given mankind laws, to the observing or transgressing +of which he was annexed rewards and punishments. After this he proceeds to +explain the third opinion in the following words: "Tertia opinio Zunis (i.e., +Sonnitarum) quę vera est, affirmat homini potesttatem esse, sed limitatem ą +sua causa, id est, dependentem ą Dei potentia et voluntate, et proper illam +cognitionem qua deliberat benč vel malč facere, esse dignum pona vel pręmio. +Manifestum est in ęternitate non fuisse aliam potentiam pręter Dei nostri +omnipotentis, e cujus potentia pendebant omnia possibilia, id est, quę +poterant esse, cum ab ipso fuerint creata. Sapientia verņ Dei novit etiam quę +non sunt futura; et potentia ejus, etsi non creaverit ea, potuit tamen, si ita +Deo placuisset. Ita novit sapientia Dei quę erant impossibilia, id est, quę +non poterant esse; quę tamen nullo pacto pendent ab ejus potentia: ab ejus +enim potentia mulla pendent nisi possibilia.-Dicimus enim ą Dei potentia non +pendere creare Deum alium ipsi similem, nec creare aliquid quod moveatur et +quiescat simul eodem tempore, cłm hęc sint ex impossibilibus: comprehendit +tamen suā sapientiā tale aliquid non pendere ab ejus potentiā.-A potentiā +igitur Dei pendet solłm quod potest esse, et possibile est esse; quę semper +parata est dare esse possibilibus. Et si hoc penitus cognoscamus,cognoscemus +pariter omne quod est, seu futurum est, sive sint opera nostra, sive quidvis +aliud, pendere ą sola potentia Dei. Et hoc non privatim intelligitur, sed in +genere de omni eo quod est et movetur, sive in colis sive in terrā; et nec +aliquā potentiā potest impediri Dei potentia, cłm nulla alia potentia absoluta +sit, pręter Dei; potentia verņ nostra non est ą se, nisi ą Dei potentia: et +cum potentia nostra dicitur esse a causa sua, ideo dicimus potentiam nostram +esse straminis comparatam cum potentia Dei: eo enim modo quo stramen movetur ą +motu maris, ita nostra potentia et voluntas ą Dei potentia. Itaque Dei +potentia semper est parata etiam ad occidendum aliquem; ut si quis hominem +occidat, non dicimus potentiā hominis id factum, sed ęterna potentia Dei: +error enim est id tribuere potentię hominis. Potentia enim Dei, cłm semper +sit parata, et ante ipsum hominem, ad occidendum; si solā hominis potentiā id +factum esse diceremus, et moreretur, potentia sanč Dei (quę antč erat) jam ibi +esset frustra: quia post mortem non potest potentia Dei eum iterum occidere; +ex quo sequeretur potentiam Dei impediri ą potentia hominis, et potentiam +hominis anteire et antecellere potentiam Dei; quod est absurdum et +impossibile. Igitur Deus est qui operatur ęternā suā potentiā: si verņ homini +injiciatur culpa, sive in tali homicidio, sive in aliis, hoc est quantłm ad +pręcepta et legem. Homini tribuitur solłm opus externč, et ejus electio, quę +est a voluntate ejus et potentia; non verņ internč.-Hoc est punctum illud +indivisibile et secretum, quod ą paucissimis capitur, ut sapientissimus Sidi +Abo Hamet Elgaceli (i.e., Dominus Abu Hāmed al Ghazāli) affirmat (cujus +spiritui Deus concedat gloriam, Amen!) Sequentibus verbis: Ita abditum et +profundum et abstrusum est intelligere punctum illud Liberi Arbitrii, ut neque +characteres ad scribendum, neque ullę rationes ad exprimendum sufficiant, et +omnes, quotquot de hac re locuti sunt, hęserunt confusi in ripa tanti et tam +spaciosi maris." + 1 Al Shahrest. apud Poc. Spec. p. 258. + + + +absurd opinions, making GOD corporeal, and like created beings.2 Such were- + 2. The Moshabbehites, or Assimilators; who allowed a resemblance between +GOD and his creatures,3 supposing him to be a figure composed of members or +parts, either spiritual or corporeal, and capable of local motion, of ascent +and descent, &c.1 Some of this sect inclined to the opinion of the Holūlians, +who believed that the divine nature might be united with the human in the same +person; for they granted it possible that GOD might appear in a human form, as +Gabriel did: and to confirm their opinion they allege Mohammed's words, that +he saw his LORD in a most beautiful form, and Moses talking with GOD face to +face.2 And + 3. The Kerāmians, or followers of Mohammed Ebn Kerām, called also +Mojassemians, or Corporalists; who not only admitted a resemblance between GOD +and created beings, but declared GOD to be corporeal.3 The more sober among +them, indeed, when they applied the word body to GOD, would be understood to +mean, that he is a self-subsisting being, which with them is the definition of +body: but yet some of them affirmed him to be finite, and circumscribed, +either on all sides, or on some only (as beneath, for example), according to +different opinions;4 and others allowed that he might be felt by the hand, and +seen by the eye. Nay, one David al Jawāri went so far as to say, that his +deity was body composed of flesh and blood, and that he had members, as +hands, feet, a head, a tongue, eyes, and ears; but that he was a body, +however, not like other bodies, neither was he like to any created being: he +is also said farther to have affirmed that from the crown of the head to the +breast he was hollow, and from the breast downward solid, and that he had +black curled hair.5 These most blasphemous and monstrous notions were the +consequence of the literal acceptation of those passages in the Korān which +figuratively attribute corporeal actions to GOD, and of the words of Mohammed, +when he said, that GOD created man in his own image, and that himself had felt +the fingers of GOD, which he laid on his back, to be cold: besides which, this +sect are charged with fathering on their prophet a great number of spurious +and forged traditions to support their opinion, the greater part whereof they +borrowed from the Jews, who are accused as naturally prone to assimilate GOD +to men, so that they describe him as weeping for Noah's flood till his eyes +were sore.6 and, indeed, though we grant the Jews may have imposed on +Mohammed and his followers in many instances, and told them as solemn truths +things which themselves believed not or had invented, yet many expressions of +this kind are to be found in their writings; as when they introduce GOD +roaring like a lion at every watch of the night, and crying, "Alas! that I +have laid waste my house, and suffered my temple to be burnt, and sent my +children into banishment among the heathen," &c.1 + 4. The jabarians-who are the direct opponents of the Kadarians-denying +free agency in man, and ascribing his actions wholly unto + + 2 Vide Poc. ibid. p. 255, &c. Abulfar. p. 167, &c. 3 Al +Mawākef, apud Poc. ibid. 1 Al Shahrest. apud eund. ibid. p. 226. + 2 Vide Marracc. Prodr. part iii. p. 76. 3 Al Shahrest. ubi sup. + 4 Idem, ibid. p. 225. +5 Idem, ibid. p. 226, 227. 6 Idem, ibid. p. 227, 228. 1 Talm. +Berachoth, c. I. Vide Poc. ubi supra, p 228. + + + +GOD.2 They take their denomination from al Jabr, which signifies necessity, +or compulsion; because they hold man to be necessarily and inevitably +constrained to act as he does, by force of GOD'S eternal and immutable +decree.3 This sect is distinguished into several species; some being more +rigid and extreme in their opinion, who are thence called pure Jabarians, and +others more moderate, who are therefore called middle Jabarians. The former +will not allow men to be said either to act, or to have any power at all, +either operative or acquiring; asserting that man can do nothing, but produces +all his actions by necessity, having neither power, nor will, nor choice, any +more than an inanimate agent: they also declare that rewarding and punishing +are also the effects of necessity; and the same they say of the imposing of +commands. This was the doctrine of the Jahmians, the followers of Jahm Ebn +Safwān, who likewise held that paradise and hell will vanish, or be +annihilated, after those who are destined thereto respectively shall have +entered them, so that at last there will remain no existing being besides +GOD;4 supposing those words of the Korān which declare that the inhabitants of +paradise and of hell shall remain therein for ever, to be hyperbolical only, +and intended for corroboration, and not to denote an eternal duration in +reality.5 The moderate Jabarians are those who ascribe some power to man, but +such a power as hath no influence on the action: for as to those who grant the +power of man to have a certain influence on the action, which influence is +called Acquisition, some6 will not admit them to be called Jabarians; though +others reckon those also to be called middle Jabarians, and to contend for the +middle opinion between absolute necessity and absolute liberty, who attribute +to man acquisition, or concurrence in producing the action, whereby he gaineth +commendation or blame (yet without admitting it to have any influence on the +action), and, therefore, make the Ashįrians a branch of this sect.7 Having +again mentioned the term Acquisition, we may, perhaps, have a clearer idea of +what the Mohammedans mean thereby, when told, that it is defined to be an +action directed to the obtaining of profit, or the removing of hurt, and for +that reason never applied to any action of GOD, who acquireth to himself +neither profit nor hurt.1 Of the middle or moderate Jabarians were the +Najārians and the Derārians. The Najārians were the adherents of al Hasan Ebn +Mohammed al Najār, who taught that GOD was he who created the actions of men, +both good and bad, and that man acquired them, and also that man's power had +an influence on the action, or a certain co-operation, which he called +acquisition; and herein he agreed with al Ashįri.2 The Derārians were the +disciples of Derār Ebn Amru, who held also that men's actions are really +created by GOD, and that man really acquired them.3 The Jabarians also say, +that GOD is absolute Lord of his creatures, and may deal with them according +to his own pleasure, without rendering account to any, and that if he should +admit all men, without distinction, into paradise, it would be no +impartiality, or if he should cast them all into hell it would + + 2 Vide Abulfarag, p. 168. 3 Al Shahrest. al Mawākef, et Ebn al +Kossį, apud Poc. ibid. p. 238, &c. 4 Al Shahrest. al Motarezzi, et Ebn +al Kossį, apud eund. p. 239, 243, &c. 5 Idem, ibid. p. 260. 6 Al +Shahrest. +7 Ebn al Kossį, et al Mawākef. 1 Ebn al Kossį apud Poc. ubi sup. +p. 240. 2 Al Shahrest. apud eund. p. 245. +3 Idem, ibid. + + + +be no injustice.4 And in this particular, likewise, they agree with the +Ashįrians, who assert the same,5 and say that reward is a favour from GOD, and +punishment a piece of justice; obedience being by them considered as a sign +only of future reward, and transgression as a sign of future punishment.6 + 5. The Morgians; who are said to be derived from the Jabarians.7 These +teach that the judgment of every true believer, who hath been guilty of a +grievous sin, will be deferred till the resurrection; for which reason they +pass no sentence on him in this world, either of absolution or condemnation. +They also hold that disobedience with faith hurteth not; and that, on the +other hand, obedience with infidelity profiteth not.1 As to the reason of +their name the learned differ, because of the different significations of its +root, each of which they accommodate to some opinion of the sect. Some think +them so called because they postpone works to intention, that is, esteem works +to be inferior in degree to intention and profession of the faith;2 others, +because they allow hope, by asserting that disobedience with faith hurteth +not, &c.; others take the reason of the name to be, their deferring the +sentence of the heinous sinner till the resurrection;3 and others, their +degrading of Ali, or removing him from the first degree to the fourth:4 for +the Morgians, in some points relating to the office of Imām, agree with the +Khārejites, the Kadarians, or the Jabarians, are distinguished as Morgians of +those sects, and the fourth is that of the pure Morgians; which last species +is again subdivided into five others.5 The opinions of Mokātel and Bashar, +both of a sect of the Morgians called Thaubanians, should not be omitted. The +former asserted that disobedience hurts not him who professes the unity of +GOD, and is endued with faith; and that no true believer shall be cast into +hell: he also taught that GOD will surely forgive all crimes besides +infidelity; and that a disobedient believer will be punished, at the day of +resurrection, on the bridge6 laid over the midst of hell, where the flames of +hell fire shall catch hold on him, and torment him in proportion to his +disobedience, and that he shall then be admitted into paradise.7 The latter +held that if GOD do cast the believers guilty of grievous sins into hell, yet +they will be delivered thence after they shall have been sufficiently +punished; but that it is neither possible nor consistent with justice that + + 4 Abulfarag, p. 168, &c. 5 Al Shahrestani, ubi sup. p. 252, &c. + 6 Sharh al Tawālea, ibid. To the same effect writes the Moorish author +quotes above, from whom I will venture to transcribe the following passage, +with which he concludes his Discourse on Freewill. "Intellectus ferč lumine +naturali novit Deum esse rectum judicem et justum, qui non aliter afficit +creaturam quąm juste: etiam Deum esse absolutum Dominum, et hanc orbis +machinam esse ejus, et ab eo creatam; Deum mullis debere rationem reddere, cłm +quicquid agat, agat jure proprio sibi: et ita absolute poterit afficere pręmio +vel pona quem vult, cłm omnis creatura sit ejus, nec facit cuiquam injuriam, +etsi eam tormentis et ponis ęternis afficiat: plus enim boni et commodi +accepit creatura quando accepit esse a suo creatore, quąm incommodi et damni +quando ab eo damnata est et affecta tormentis et ponis. Hoc autem +intelligitur si Deus absolute id faceret. Quando enim Deus, pietate et +misericordia motus, eligit aliquos ut ipsi serviant, Dominus Deus gratiā suā +id facit ex infinitā bonitate; et quando aliquos derelingquit, et ponis et +tormentis afficit, ex justitia et rectitudine. Et tandem dicimł omnes ponas +esse justas quę a Deo Veniunt, et nostrā tantłm culpā, et omnia bona esse ą +pietate et misericordia ejus infinita." 7 Al Shahrest. ubi sup. p. +256. 1 Abulfar. p. 169. +2 Al Firauz. 3 Ebn al Athīr, al Motarrezi. 4 Al +Shahrest. ubi sup. p. 254, &c. 5 Idem, ibid. 6 See +before, Sect. IV. p. 71. 7 al Shahrest. ubi sup. p. 257. + + + +they should remain therein for ever; which, as has been observed, was the +opinion of al Ashįri. + III. The Khārejites are they who depart or revolt from the lawful prince +established by public consent; and thence comes their name, which signifies +revolters or rebels.8 The first who were so called were twelve thousand men +who revolted from Ali, after they had fought under him at the battle of +Seffein, taking offence at his submitting the decision of his right to the +Khalīfat, which Moāwiyah disputed with him, to arbitration, though they +themselves had first obliged him to it.1 These were also called Mohakkemites, +or Judiciarians; because the reason which they gave for their revolt was, that +Ali had referred a matter concerning the religion of GOD to the judgment of +men, whereas the judgment, in such case, belonged only unto GOD.2 The heresy +of the Khārejites consisted chiefly in two things. I. In that they affirmed +a man might be promoted to the dignity of the Imām, or prince, though he was +not of the tribe of Koreish, nor even a freeman, provided he was a just and +pious person, and endued with the other requisite qualifications; and also +held that if the Imām turned aside from the truth, he might be put to death or +deposed; and that there was no absolute necessity for any Imām at all in the +world. 2. In that they charged Ali with sin, for having left an affair to +the judgment of men, which ought to have been determined by GOD alone; and +went so far as to declare him guilty of infidelity, and to curse him on that +account.3 In the 38th year of the Hejra, which was the year following the +revolt, all these Khārejites who persisted in their rebellion, to the number +of four thousand, were cut to pieces by Ali, and, as several historians4 +write, even to a man: but others say nine of them escaped, and that two fled +into Omān, two into Kermān, two into Sejestān, two into Mesopotamia, and one +to Tel Mawrūn; and that these propagated their heresy in those places, the +same remaining there to this day.5 The principal sects of the Khārejites, +besides the Mohakkemites above mentioned, are six; which, though they greatly +differ among themselves in other matters, yet agree in these, viz., that they +absolutely reject Othmān and Ali, preferring the doing of this to the greatest +obedience, and allowing marriages to be contracted on no other terms; that +they account those who are guilty of grievous sins to be infidels; and that +they hold it necessary to resist the Imām when he transgresses the law. One +sect of them deserves more particular notice, viz.- + The Waļdians, so called from al Waļd, which signifies the threats denounced +by GOD against the wicked. These are the antagonists of the Morgians, and +assert that he who is guilty of a grievous sin ought to be declared an infidel +or apostate, and will be eternally punished in hell, though he were a true +believer:6 which opinion of theirs, as has been observed, occasioned the first +rise of the Mótazalites. One Jaafar Ebn Mobashshar, of the sect of the +Nodhāmians, was yet more severe than the Waļdians, pronouncing him to be a +reprobate and an apostate who steals but a grain of corn.1 + + 8 Idem, ibid. p. 269. 1 See Ockley's Hist. of the Sarac. vol. +i. p. 60, &c. 2 Al Shahrest. ubi sup. p. 270. +3 Idem, ibid. 4 Abulfeda, al Jannābi, Elmacinus, p. 40. + 5 Al Shahrestani. See Ockley's Hist. of the Saracens, ubi sup. p. 63. + 6 Abulfar. p. 169. Al Shahrest. apud Poc. Spec. p. 256. 1 +Vide Poc. ibid. p. 257 + + + + IV. The Shiites are the opponents of the Khārejites: their name properly +signifies sectaries or adherents in general, but is peculiarly used to denote +those of Ali Ebn Tāleb; who maintain him to be lawful Khalīf and Imām, and +that the supreme authority, both in spirituals and temporals, of right belongs +to his descendants, notwithstanding they may be deprived of it by the +injustice of others, or their own fear. They also teach that the office of +Imām is not a common thing, depending on the will of the vulgar, so that they +may set up whom they please; but a fundamental affair of religion, and an +article which the prophet could not have neglected, or left to the fancy of +the common people:2 nay, some, thence called Imāmians, go so far as to assert, +that religion consists solely in the knowledge of the true Imām.3 The +principal sects of the Shiites are five, which are subdivided into an almost +innumerable number; so that some understand Mohammed's prophecy of the seventy +odd sects, of the Shiites only. Their general opinions are-I. That the +peculiar designation of the Imām, and the testimonies of the Korān and +Mohammed concerning him, are necessary points. 2. That the Imāms ought +necessarily to keep themselves free from light sins as well as more grievous. +3. That every one ought publicly to declare who it is that he adheres to, and +from whom he separates himself, by word, deed, and engagement; and that herein +there should be no dissimulation. But in this last point some of the +Zeidians, a sect so named from Zeid, the son of Ali surnamed Zein al ābedīn, +and great-grandson of Ali, dissented from the rest of the Shiites.4 As to +other articles, wherein they agreed not, some of them came pretty near to the +notions of the Mótazalites, others to those of the Moshabbehites, and others +to those of the Sonnites.5 Among the latter of these Mohammed al Bāker, +another son of Zein al ābedīn's, seems to claim a place: for his opinion as to +the will of GOD was, that GOD willeth something in us, and something from us, +and that what he willeth from us he hath revealed to us; for which reason he +thought it preposterous that we should employ our thoughts about those things +which GOD willeth in us, and neglect those which he willeth from us: and as to +GOD'S decree, he held that the way lay in the middle, and that there was +neither compulsion nor free liberty.1 A tenet of the Khattābians, or +disciples of one Abu'l Khattab, is too peculiar to be omitted. These +maintained paradise to be no other than the pleasures of this world, and hell +fire to be the pains thereof, and that the world will never decay: which +proposition being first laid down, it is no wonder they went farther, and +declared it lawful to indulge themselves in drinking wine and whoring, and to +do other things forbidden by the law, and also to omit doing the things +commanded by the law.2 + Many of the Shiites carried their veneration for Ali and his descendants so +far, that they transgressed all bounds of reason and decency; though some of +them were less extravagant than others. The Gholāļtes, who had their name +from their excessive zeal for their Imāms, were so highly transported +therewith, that they raised them above the degree of created beings, and +attributed divine properties to them; trans- + + 2 Al Shahrest. ibid. p. 261. Abulfar. p. 169. 3 Al Shahrest. +ibid. p. 262. 4 Idem, ibid. Vide D'Herbel. Bibl. Orient. Art. +Schiah. 5 Vide Poc. ibid. 1 Al Shahrest. ibid. p. +263. 2 Idem. et Ebn al Kossį, ibid. p. 260, &c. + + + +gressing on either hand, by deifying of mortal men, and by making GOD +corporeal: for one while they liken one of their Imāms to GOD, and another +while they liken GOD to a creature.3 The sects of these are various, and have +various appellations in different countries. Abd'allah Ebn Saba (who had been +a Jew, and had asserted the same thing of Joshua the son of Nun) was the +ringleader of one of them. This man gave the following salutation to Ali, +viz., "Thou art Thou," i.e., Thou art GOD: and hereupon the Gholāļtes became +divided into several species; some maintaining the same thing, or something +like it, of Ali, and others of some of one of his descendants; affirming that +he was not dead, but would return again in the clouds, and fill the earth with +justice.4 But howmuchsoever they disagreed in other things, they unanimously +held a metempsychosis, and what they call al Holūl, or the descent of GOD on +his creatures; meaning thereby that GOD is present in every place, and speaks +with every tongue, and appears in some individual person:5 and hence some of +them asserted their Imāms to be prophets, and at length gods.6 The Nosairians +and the Ishākians taught that spiritual substances appear in grosser bodies; +and that the angels and the devil have appeared in this manner. They also +assert that GOD hath appeared in this manner. They also assert that GOD hath +appeared in the form of certain men; and since, after Mohammed, there hath +been no man more excellent than Ali, and, after him, his sons have excelled +all other men, that GOD hath appeared in their form, spoken with their tongue, +and made use of their hands; for which reason, say they, we attribute divinity +to them.1 And to support these blasphemies, they tell several miraculous +things of Ali, as his moving the gates of Khaibar,2 which they urge as a plain +proof that he was endued with a particle of divinity and with sovereign power, +and that he was the person in whose form GOD appeared, with whose hands he +created all things, and with whose tongue he published his commands; and +therefore they say he was in being before the creation of heaven and earth.3 +In so impious a manner do they seem to wrest those things which are said in +scripture of CHRIST by applying them to Ali. These extravagant fancies of the +Shiites, however, in making their Imāms in laying claim thereto, are so far +from being peculiar to this sect, that most of the other Mohammedan sects are +tainted with the same madness; there being many found among them, and among +the Sūfis especially, who pretend to be nearly related to heaven, and who +boast of strange revelations before the credulous people.4 It may not be +amiss to hear what al Ghazāli has written on this occasion. "Matters are come +to that pass," says he, "that some boast of an union with GOD, and of +discoursing familiarly with him, without the interposition of a veil, saying, +'It hath been thus said to us,' and 'We have thus spoken;' affecting to +imitate Hosein al Hallāj, who was put to death for some words of this kind +uttered by him, he having said (as was proved by credible witnesses), 'I am +the Truth,'5 or Abu Yazīd al Bastāmi, of whom it is related that he often used +the expression, + + 3 Idem, ibid. 4 Idem, ibid. p. 264. Vide Marracc. Prodr. part iii. +p. 80, &c. 5 Idem, ibid. p. 265. +6 Vide D'Herbel. Bibl. Or. Art. Hakem Beamrillah. 1 Idem, ibid. +Abulfar. p. 169. 2 See Prid. Life of Mah. p. 93. +3 Al Shah. ubi sup. p. 266. 4 Poc. Spec. p. 267. 5 Vide +D'Herbel. Bibl. Orient. Art. Hallage. + + + +'Sobhāni,' i.e., 'Praise be unto me!'6 But this way of talking is the cause +of great mischief among the common people; insomuch that husbandmen, +neglecting the tillage of their land, have pretended to the like privileges; +nature being tickled with discourses of this kind, which furnish men with an +excuse for leaving their occupations, under pretence of purifying their souls, +and attaining I know not what degrees and conditions. Nor is there anything +to hinder the most stupid fellows from forming the like pretensions and +catching at such vain expressions: for whenever what they say is denied to be +true, they fail not to reply that our unbelief proceeds from learning and +logic; affirming learning to be a veil, and logic the work of the mind; +wherein what they tell us appears only within, being discovered by the light +of truth. But this is that truth the sparks whereof have flown into several +countries and occasioned great mischiefs; so that it is more for the advantage +of GOD'S true religion to put to death one of those who utter such things than +to bestow life on ten others."1 + Thus far have we treated of the chief sects among the Mohammedans of the +first ages, omitting to say anything of the more modern sects, because the +same are taken little or no notice of by their own writers, and would be of no +use to our present design.2 It may be proper, however, to mention a word or +two of the great schism at this day subsisting between the Sonnites and the +Shiites, or partisans of Ali, and maintained on either side with implacable +hatred and furious zeal. Though the difference arose at first on a political +occasion, it has, notwithstanding, been so well improved by additional +circumstances and the spirit of contradiction, that each party detest and +anathematize the other as abominable heretics, and farther from the truth than +either the Christians or the Jews.3 The chief points wherein they differ are- +I. That the Shiites reject Abu Becr, Omar, and Othmān, the three first +Khalīfs, as usurpers and intruders; whereas the Sonnites acknowledge and +respect them as rightful Imāms. 2. The Shiites prefer Ali to Mohammed, or, +at least, esteem them both equal; but the Sonnites admit neither Ali nor any +of the prophets to be equal to Mohammed. 3. The Sonnites charge the Shiites +with corrupting the Korān and neglecting its precepts, and the Shiites retort +the same charge on the Sonnites. 4. The Sonnites receive the Sonna, or book +of traditions of their prophet, as of canonical authority; whereas the Shiites +reject it as apocryphal and unworthy of credit. And to these disputes, and +some others of less moment, is principally owing to the antipathy which has +long reigned between the Turks, who are Sunnites, and the Persians, who are of +the sect of Ali. It seems strange that Spinosa, had he known of no other +schism among the Mohammedans, should yet never have heard of one so publicly +notorious as this between the Turks and Persians; but it is plain he did not, +or he would never have assigned it as the reason of his preferring the order +of the Mohammedan church to that of the Roman, that there have arisen no +schisms in the former since its birth.4 + + 6 Vide Ibid. Art. Bastham. 1 Al Ghazāli, apud Poc. ubi sup. + 2 The reader may meet with some account of them in Ricaut's State of +the Ottom. Empire, l. 2, c. 12. 3 Vide ibid. c. 10, and Chardin, +Voy. de Perse, t. ii. p. 169, 170, &c. + 4 The words of the Spinosa are: "Ordinem Romanę ecclesię-politicum et +plurimis lucrosum esse fateor; nec ad decipiendam plebem, et hominum animos +coercendrum commo- + + + + As success in any project seldom fails to draw in imitators, Mohammed's +having raised himself to such a degree of power and reputation by acting the +prophet, induced others to imagine they might arrive at the same height by the +same means. His most considerable competitors in the prophetic office were +Moseilama and al Aswad, whom the Mohammedans usually call the two liars. + The former was of the tribe of Honeifa, who inhabited the province of +Yamāma, and a principal man among them. He headed an embassy sent by his +tribe to Mohammed in the ninth year of the Hejra, and professed himself a +Moslem:1 but on his return home, considering that he might possibly share with +Mohammed in his power, the next year he set up for a prophet also, pretending +to be joined with him the commission to recall mankind from idolatry to the +worship of the true GOD;2 and he published written revelations, in imitation +of the Korān, of which Abulfargius3 has preserved the following passage, viz.: +"now hath GOD been gracious unto her that was with child, and hath brought +forth from her the soul, which runneth between the peritonęum and the bowels." +Moseilama, having formed a considerable party among those of Honeifa, began to +think himself upon equal terms with Mohammed, and sent him a letter, offering +to go halves with him,4 in these words: "From Moseilama the apostle of GOD, to +Mohammed the apostle of GOD. Now let the earth be half mine, and half thine." +But Mohammed, thinking himself too well established to need a partner, wrote +him this answer: "From Mohammed the apostle of GOD, to Moseilama the liar. +The earth is GOD'S: he giveth the same for inheritance unto such of his +servants as he pleaseth; and the happy issue shall attend those who fear +him."5 During the few months which Mohammed lived after this revolt, +Moseilama rather gained than lost ground, and grew very formidable; but Abu +Becr, his successor, in the eleventh year of the Hejra, sent a great army +against him, under the command of that consummate general, Khāled Ebn al +Walīd, who engaged Moseilama in a bloody battle, wherein the false prophet, +happening to be slain by Wahsha, the negro slave who had killed Hamza at Ohod, +and by the same lance,6 the Moslems gained an entire victory, ten thousand of +the apostates being left dead on the spot, and the rest returning to +Mohammedism.7 + Al Aswad, whose name was Aihala, was of the tribe of Ans, and governed that +and the other tribes of Arabs descended from Madhhaj.1 This man was likewise +an apostate from Mohammedism, and set up for himself the very year that +Mohammed died.2 He was surnamed Dhu'lhemār, or the master of the ass, because +he used frequently to say, "The master of the ass is coming unto me;"3 and +pretended to receive his revelations from two angels, named Sohaik and +Shoraik.4 Having a good hand at legerdemain, and a smooth tongue, he gained +mightily on the multitude by the strange feats which he showed them, + +diorem isto crederem, ni ordo Mahumedanę ecclesię esset, qui longč eundem +antecellit. Nam ą quo tempore hęc superstitio incepit, nulla in eorum +ecclesia schismata orta sunt." Opera Posth. p. 613. 1 Abulfed. p. +160. 2 Idem, Elmac. p. 9. +3 Hist. Dynast. p. 164. 4 Abulfed. ubi sup. 5 Al +Beidāwi, in Kor. c. 5. 6 Abulfed. ubi sup. +7 Idem, ibid. Abulfarag, p. 173. Elmac. p. 16, &c. See Ockley's Hist. of the +Saracens, vol. i. p. 15, &c. 1 Al Soheili, apud Gagnier. in not. ad +Abulf. Vit. Moh. p. 158. 2 Elmac. p. 9. 3 Abulfed ubi +sup. 4 Al Soheili, ubi sup. + + + +and the eloquence of his discourse:5 by these means he greatly increased his +power, and having made himself master of Najrān, and the territory of al +Tāyef,6 on the death of Badhān, the governor of Yaman for Mohammed, he seized +that province also, killing Shahr, the son of Badhān, and taking to wife his +widow, whose father, the uncle of Firūz the Deilamite, he had also slain.7 +These news being brought to Mohammed, he sent to his friends, and to those of +Hamdān, a party of whom, conspiring with Kais Ebn Abd'al Yaghūth, who bore Al +Aswad a grudge, and with Firūz, and al Aswad's wife, broke by night into his +house, where Firūz surprised him and cut off his head. While he was +dispatching he roared like a bull; at which his guards came to the chamber +door, but were sent away by his wife, who told them the prophet was only +agitated by the divine inspiration. This was done the very night before +Mohammed died. The next morning the conspirators caused the following +proclamation to be made, viz.: "I bear witness that Mohammed is the apostle of +GOD, and that Aihala is a liar;" and letters were immediately sent away to +Mohammed, with an account of what had been done: but a messenger from heaven +outstripped them, and acquainted the prophet with the news, which he imparted +to his companions but a little before his death; the letters themselves not +arriving till Abu Becr was chosen Khalīf. It is said that Mohammed, on this +occasion, told those who attended him that before the day of judgment thirty +more impostors, besides Moseilama and al Aswad, should appear, and every one +of them set up for a prophet. The whole time, from the beginning of al +Aswad's rebellion to his death, was about four months.8 + In the same eleventh year of the Hejra, but after the death of Mohammed, as +seems most probable, Toleiha Ebn Khowailed set up for a prophet, and Sejāj +Bint al Mondar1 for a prophetess. + Toleiha was of the tribe of Asad, which adhered to him, together with great +numbers of the tribes of Ghatfān and Tay. Against them likewise was Khāled +sent, who engaged and put them to flight, obliging Toleiha, with his shattered +troops, to retire into Syria, where he stayed till the death of Abu Becr: then +he went to Omar and embraced Mohammedism in his presence, and, having taken +the oath of fidelity to him, returned to his own country and people.2 + Sejāj, surnamed Omm Sāder, was of the tribe of Tamīm, and the wife of Abu +Cahdala, a soothsayer of Yamāma. She was followed not only by those of her +own tribe, but by several others. Thinking a prophet the most proper husband +for her, she went to Moseilama, and married him; but after she had stayed with +him three days, she left him and returned home.3 What became of her +afterwards I do not find. Ebn Shohnah has given us part of the conversation +which passed at the interview between those two pretenders to inspiration; but +the same is a little too immodest to be translated. + In succeeding ages several impostors from time to time started up most of +whom quickly came to nothing: but some made a considerable figure, and +propagated sects which continued long after their decease. + + 5 Abulfed. ubi sup. 6 Idem, et Elmac. ubi sup. 7 +Idem, al Jannābi, ubi sup. 8 Idem, ibid. 1 Ebn Shohnah and +Elmacinus call her the daughter of al Hareth. 2 Elmac, p. 16, al +Beidāwi, in Kor. c. 5. 3 Ebn Shohnah. Vide Elmac. p. 16. + + + +I shall give a brief account of the most remarkable of them, in order of time. + In the reign of al Mohdi, the third Khalīf of the race of al Abbās, one +Hakem Ebn Hāshem4, originally of Merū, in Khorasān, who had been an under- +secretary to Abu Moslem, the governor of that province, and afterwards turned +soldier, passed thence into Mawarālnahr, where he gave himself out for a +prophet. He is generally named by the Arab writers al Mokanna, and sometimes +al Borkaķ, that is, "the veiled," because he used to cover his face with a +veil, or a gilded mask, to conceal his deformity, having lost an eye in the +ward, and being otherwise of a despicable appearance; though his followers +pretended he did it for the same reasons as Moses did, viz., lest the +splendour of his countenance should dazzle the eyes of the beholders. He made +a great many proselytes at Nakhshab and Kash, deluding the people with several +juggling performances, which they swallowed for miracles, and particularly by +causing the appearance of a moon to rise out of a well, for many nights +together; whence he was also called, in the Persian tongue, Sāzendeh mah, or +the moonmaker. This impious impostor, not content with being reputed a +prophet, arrogated divine honours to himself, pretending that the deity +resided in his person: and the doctrine whereon he built this was the same +with that of the Gholāļtes above mentioned, who affirmed a transmigration or +successive manifestation of the divinity through and in certain prophets and +holy men, from Adam to these latter days (of which opinion was also Abu Moslem +himself);1 but the particular doctrine of al Mokanna was, that the person in +whom the deity had last resided was the aforesaid Abu Moslem, and that the +same had, since his death, passed into himself. The faction of al Mokanna, +who had made himself master of several fortified places in the neighbourhood +of the cities above mentioned, growing daily more and more powerful, the +Khalīf was at length obliged to send an army to reduce him; at the approach +whereof al Mokanna retired into one of his strongest fortresses, which he had +well provided for a siege, and sent his emissaries abroad to pursuade people +that he raised the dead to life, and knew future events. But, being straitly +besieged by the Khalīf's forces, when he found there was no possibility for +him to escape, he gave poison, in wine, to his whole family, and all that were +with him in the castle; and when they were dead he burnt their bodies, +together with their clothes, and all the provisions and cattle; and then, to +prevent his own body's being found, he threw himself into the flames, or, as +others say, into a tub of aqua fortis, or some other preparation, which +consumed every part of him, except only his hair: so that when the besiegers +entered the place, they found no creature in it, save one of al Mokanna's +concubines, who, suspecting his design, had hid herself, and discovered the +whole matter. This contrivance, however, failed not to produce the effect +which the impostor designed among the remaining part of his followers; for he +had promised them that his soul should transmigrate into the form of a grey- +headed man riding on a greyish beast, and that after so many years he would +return + + 4 Or Ebn Atā, according to Ebn Shohnan. 1 This explain a doubt +of Mr. Bayle concerning a passage of Elmacinus, as translated by Erpenius, and +corrected by Bespier. Vide Bayle, Dic. Hist. Art. Abumuslimus, vers la fin, +et Rem. B. + + + + +to them, and give them the earth for their possession: the expectation of +which promise kept the sect in being for several ages after under the name of +Mobeyyidites, or, as the Persians call them, Sefid jāmehghiān, i.e., the +clothed in white, because they wore their garments of that colour, in +opposition, as is supposed, to the Khalīfs of the family of Abbās, whose +banners and habits were black. The historians place the death of al Mokanna +in the 162nd or 163rd year of the Hejra.2 + In the year of the Hejra 201, Bābec, surnamed al Khorremi, and Khorremdīn, +either because he was of a certain district near Ardebīl in Adherbijān, called +Khorrem, or because he instituted a merry religion, which is the signification +of the word in Persian, began to take on him the title of a prophet. I do not +find what doctrine he taught; but it is said he professed none of the +religions then known in Asia. He gained a great number of devotees in +Adherbijān and the Persian Irāk, and grew powerful enough to wage war with the +Khalīf al Mįmśn, whose troops he often beat, killing several of his generals, +and one of them with his own hand; and by these victories he became so +formidable that al Mótasem, the successor of al Mįmūn, was obliged to employ +the forces of the whole empire against him. The general sent to reduce Bābec +was Afshīd, who having overthrown him in battle, took his castles one after +another with invincible patience, notwithstanding the rebels gave him great +annoyance, and at last shut up the impostor in his principal fortress; which +being taken, Bābec found means to escape thence in disguise, with some of his +family and principal followers; but taking refuge in the territories of the +Greeks, was betrayed in the following manner. Sahel, an Armenian officer, +happening to know Bābec, enticed him, by offers of service and respect, into +his power, and treated him as a mighty prince, till, when he sat down to eat, +Sahel clapped himself down by him; at which Bābec being surprised, asked him +how he dared to take that liberty unasked? "It is true, great king," replied +Sahel, "I have committed a fault; for who am I, that I should sit at your +majesty's table?" And immediately sending for a smith, he made use of this +bitter sarcasm, "Stretch forth your legs, great king, that this man may put +fetters on them." After this Sahel sent him to Afshīd, though he had offered +a large sum for his liberty, having first served him in his own kind, by +causing his mother, sister, and wife to be ravished before his face; for so +Bābec used to treat his prisoners. Afshīd, having the arch-rebel in his +power, conducted him to al Mótasem, by whose order he was put to an +ignominious and cruel death. This man had maintained his ground against the +power of the Khalīfs for twenty years, and had cruelly put to death above two +hundred and fifty thousand people; it being his custom never to spare man, +woman, or child, either of the Mohammedans or their allies.3 The sectaries of +Bābec which remained after his death seem to have been entirely dispersed, +there being little or no mention made of them by historians. + + 1 They were a sect in the days of Abulfaragius, who lived about five +hundred years after this extraordinary event; and may, for aught I know, be so +still. 2 Ex Abulfarag, Hist. Dyn. p. 226. Lobb al Tawārikh, Ebn +Shohnah, al Tabari, and Khondamir. Vide D'Herbel. Bibl. Orient. Art. Hakem +Ben Haschem. 3 Ex Abulfarag, p. 252, &c. Elmacin. p. 141, +&c., and Khondamir. Vide D'Herbel. Art Bābec. + + + + About the year 235, one Mahmūd Ebn Faraj pretended to be Moses +resuscitated, and played his part so well that several people believed on him, +and attended him when he was brought before the Khalīf al Motawakkel. That +prince, having been an ear-witness of his extravagant discourses, condemned +him to receive ten buffets from every one of his followers, and then to be +drubbed to death; which was accordingly executed; and his disciples were +imprisoned till they came to their right minds.4 + The Karmatians, a sect which bore an inveterate malice against the +Mohammedans, began first to raise disturbances in the year of the Hejra 278, +and the latter end of the reign of al Mótamed. Their origin is not well +known; but the common tradition is, that poor fellow, whom some call Karmata, +came from Khūzistān to the villages near Cūfa, and there feigned great +sanctity and strictness of life, and that GOD had enjoined him to pray fifty +times a day, pretending also to invite people to the obedience of a certain +Imām of the family of Mohammed: and this way of life he continued till he had +made a very great party, out of whom he chose twelve, as his apostles, to +govern the rest, and to propagate his doctrines. But the governor of the +province, finding men neglected their work, and their husbandry in particular, +to say those fifty prayers a day, seized the fellow, and having put him into +prison, swore that he should die; which being overheard by a girl belonging to +the governor, she, pitying the man, at night took the key of the dungeon from +under her master's head as he slept, and having let the prisoner out, returned +the key to the place whence she had it. The next morning the governor found +the bird flown; and the accident being publicly known, raised great +admiration, his adherents giving it out that GOD had taken him into heaven. +Afterwards he appeared in another province, and declared to a great number of +people he had got about him that it was not in the power of any to do him +hurt; notwithstanding which, his courage failing him, he retired into Syria, +and was not heard of any more. His sect, however, continued and increased, +pretending that their master had manifested himself to be a true prophet, and +had left them a new law, wherein he had change the ceremonies and form of +prayer used by the Moslems, and introduced a new kind of fast; and that he had +also allowed them to drink wine, and dispensed with several things commanded +in the Korān. They also turned the precepts of that book into allegory; +teaching that prayer was the symbol of obedience to their Imām, and fasting +that of silence, or concealing their dogmas from strangers: they also believed +fornication to be the sin of infidelity; and the guilt thereof to be incurred +by those who revealed the mysteries of their religion, or paid not a blind +obedience to their chief. They are said to have produced a book, wherein was +written (among other things), "In the name of the most merciful GOD. Al Faraj +Ebn Othmān of the town of Nasrāna, saith that Christ appeared unto him in a +human form, and said, 'Thou art the invitation: thou art the demonstration: +thou art the camel: thou art the beast: thou art John the son of Zacharias: +thou art the Holy Ghost.'"1 From the year above mentioned the + + 4 Ebn Shohnah. Vide D'Herbel. p. 537. 1 Apud Abulfar. +p. 275. + + + +Karmatians, under several leaders, gave almost continual disturbance to the +Khalīfs and their Mohammedan subjects for several years; committing great +disorders and outrages in Chaldea, Arabia, Syria, and Mesopotamia, and at +length establishing a considerable principality, the power whereof was in its +meridian in the reign of Abu Dhāher, famous for his taking of Mecca, and the +indignities by him offered to the temple there, but which declined soon after +his time and came to nothing.2 + To the Karmatians the Ismaelians of Asia were very near of kin, if they +were not a branch of them. For these, who were also called al Molāhedah, or +the Impious, and by the writers of the history of the holy wars, Assassins, +agreed with the former in many respects; such as their inveterate malice +against those of other religions, and especially the Mohammedan, their +unlimited obedience to their prince, at whose command they were ready for +assassinations, or any other bloody and dangerous enterprise, their pretended +attachment to a certain Imām of the house of Ali, &c. These Ismaelians in the +year 483 possessed themselves of al Jebāl, in the Persian Irāk, under the +conduct of Hasan Sabah; and that prince and his descendants enjoyed the same +for a hundred and seventy-one years, till the whole race of them was destroyed +by Holagu the Tartar.1 + The Bātenites, which name is also given to the Ismaelians by some authors, +and likewise to the Karmatians,2 were a sect which professed the same +abominable principles, and were dispersed over several parts of the east.3 +The word signifies Esoterics, or people of inward or hidden light or +knowledge. + Abu'l Teyyeb Ahmed, surnamed al Motanabbi, of the tribe of Jófa, is too +famous on another account not to claim a place here. He was one of the most +excellent poets among the Arabians, there being none besides Abu Temām who can +dispute the prize with him. His poetical inspiration was so warm and exalted +that he either mistook it or thought he could persuade others to believe it to +be prophetical, and therefore gave himself out to be a prophet indeed; and +thence acquired his surname, by which he is generally known. His +accomplishments were too great not to have some success; for several tribes of +the Arabs of the deserts, particularly that of Kelāb, acknowledged him to be +what he pretended. But Lūlū, governor in those parts for Akhshīd king of +Egypt and Syria, soon put a stop to the further progress of this new sect by +imprisoning their prophet and obliging him to renounce his chimerical dignity; +which having done, he regained his liberty, and applied himself solely to his +poetry, by means whereof he got very considerable riches, being in high esteem +at the courts of several princes. Al Motanabbi lost his life, together with +his son, on the bank of the Tigris, in defending the money which had been +given him by Adado'ddawla, soltān of Persia, against some Arabian robbers who +demanded it of him, with which money he was returning to Cūfa, his native +city. This accident happened in the year 354.4 + + 2 Ex Abulfar. ibid. Elmacino, p. 174, &c. Ebn Shohnah, Khondamir. Vide +D'Herbel. Art. Carmath. 1 Vide Abulfar. p. 505, &c. D'Herbel. p. 104, +437, 505, 620, and 784. 2 Vide Elmacin. p. 174 and 286. D'Herb. p. +194. +3 Vide Abulfar. p. 361, 374, 380, 483. 4 Pręf. in opera Motannabbis +MS. Vide D'Herbel. p. 638, &c. + + + + The last pretender to prophecy I shall now take notice of is one who +appeared in the city of Amasia, in Natolia, in the year 638, and by his +wonderful feats seduced a great multitude of people there. He was by nation a +Turkmān, and called himself Bāba, and had a disciple named Isaac, whom he sent +about to invite those of his own nation to join him. Isaac accordingly, +coming to the territory of Someisat, published his commission, and prevailed +on many to embrace his master's sect, especially among the Turkmāns; so that +at last he had six thousand horse at his heels, besides foot. With these Baba +and his disciple made open war on all who would not cry out with them, "There +is no GOD but GOD; Bāba is the apostle of GOD:" and they put great numbers of +Mohammedans, as well as Christians, to the sword in those parts; till at +length both Mohammedans and Christians, joining together, gave them battle, +and having entirely routed them, put them all to the sword, except their two +chiefs, who being taken alive, had their heads struck off by the executioner.1 + I could mention several other impostors of the same kind, which have arisen +among the Mohammedans since their prophet's time, and very near enough to +complete the number foretold by him: but I apprehend the reader is by this +time tired as well as myself, and shall therefore here conclude this +discourse, which may be thought already too long for an introduction. + + + 1 Abulfar. p. 479. Ebn Shohnah, D'Herb. Art. Bāba + + +AL KORAN. + +________ + + +CHAPTER I. + +ENTITLED, THE PREFACE, OR INTRODUCTION;a REVEALED AT MECCA. + +IN THE NAME OF THE MOST MERCIFUL GOD + + PRAISE be to GOD, the LORD of all creatures;b + the most merciful, + the king of the day of judgment. + Thee do we worship, and of thee do we beg assistance. + Direct us in the right way, + in the way of those to whom thou hast been gracious; not of those against +whom thou art incensed, nor of those who go astray.c + + a In Arabic al Fātihat. This chapter is a prayer, and held in great +veneration by the Mohammedans, who give it several other honourable titles; as +the chapter of prayer, of praise, of thanksgiving, of treasure, &c. They +esteem it as the quintessence of the whole Korān, and often repeat it in their +devotions both public and private, as the Christians do the Lord's Prayer.1 + b The original words are, Rabbi 'lālamīna, which literally signify Lord +of the worlds; but ālamīna in this and other places of the Korān properly mean +the three species of rational creatures, men, genii, and angels. Father +Marracci has endeavoured to prove from this passage that Mohammed believed a +plurality of worlds, which he calls the error of the Manichees, &c.:2 but this +imputation the learned Reland has shown to be entirely groundless.3 + c This last sentence contains a petition, that GOD would lead the +supplicants into the true religion, by which is meant the Mohammedan, in the +Korān often called the right way; in this place more particularly defined to +be, the way of those to whom GOD hath been gracious, that is, of the prophets +and faithful who preceded Mohammed; under which appellations are also +comprehended the Jews and Christians, such as they were in the times of their +primitive purity, before they had deviated from their respective institutions; +not the way of the modern Jews, whose signal calamities are marks of the just +anger of GOD against them for their obstinacy and disobedience: nor of the +Christians of this age, who have departed from the true doctrine of Jesus, and +are bewildered in a labyrinth of error.4 + This is the common exposition of the passage; though al Zamakhshari, and +some others, by a different application of the negatives, refer the whole to +the true believers; and then the sense will run thus: The way of those to whom +thou hast been gracious, against whom thou art not incensed, and who have not +erred. Which translation the original will very well bear. + + 1 Vide Bobovium de Precib. Mohammed. p. 3, et seq. 2 In +Prodromo ad Refut. Alcorani part iv. p. 76, et in notis ad Alc. c. I. +3 De Religion. Mohammed. p. 262 1 Jallalo'ddin. Al Beidawi, &c. + + +CHAPTER II. + +ENTITLED, THE COW;d REVEALED PARTLY AT MECCA, AND PARTLY AT MEDINA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + A. L. M.e There is no doubt in this book; it is a direction to the +pious, + who believe in the mysteriesf of faith, who observe the appointed times +of prayer, and distribute alms out of what we have bestowed on them, + and who believe in that revelation, which hath been sent down unto thee +and that which hath been sent down unto the prophets before thee,g and have +firm assurance of the life to come:h + these are directed by their LORD, and they shall prosper. + As for the unbelievers, it will be equal to them whether thou admonish +them, or do not admonish them; they will not believe. + GOD hath sealed up their hearts and their hearing; a dimness covereth +their sight, and they shall suffer a grievous punishment. + There are some who say, We believe in GOD, and the last day; but are not +really believers: + they seek to deceive GOD, and those who do believe, but they deceive +themselves only, and are not sensible thereof. + There is an infirmity in their hearts, and GOD hath increased that +infirmity;i and they shall suffer a most painful punishment, because they have +disbelieved. +10 When one saith unto them, Act not corruptlyk in the earth; they reply, +Verily we are men of integrity.l + Are not they themselves corrupt doers? but they are not sensible thereof. + And when one saith unto them, Believe ye as othersm believe; they answer, +Shall we believe as fools believe? Are not they themselves fools? but they +know it not. + When they meet those who believe, they say, We do believe: but when they +retire privately to their devils,n they say, We really hold with you, and only +mock at those people: + + d This title was occasioned by the story of the red heifer, mentioned +p. 9. + e As to the meaning of these letters, see the Preliminary Discourse, +Sect. III. + f The Arabic word is gheib, which properly signifies a thing that is +absent, at a great distance, or invisible, such as the resurrection, paradise, +and hell. And this is agreeable to the language of scripture, which defines +faith to be the evidence of things not seen.1 + g The Mohammedans believe that GOD gave written revelations not only to +Moses, Jesus, and Mohammed, but to several other prophets;2 though they +acknowledge none of those which preceded the Korān to be now extant, except +the Pentateuch of Moses, the Psalms of David, and the Gospel of Jesus; which +yet they say were even before Mohammed's time altered and corrupted by the +Jews and Christians; and therefore will not allow our present copies to be +genuine. + h The original word al-ākherhat properly signifies the latter part of +anything, and by way of excellence the next life, the latter or future state +after death; and is opposed to al-donya, this world; and al-oula, the former +or present life. The Hebrew word ahharith, from the same root, is used by +Moses in this sense, and is translated latter end.3 + i Mohammed here, and elsewhere frequently, imitates the truly inspired +writers, in making GOD by operation on the minds of reprobates to prevent +their conversion. This fatality or predestination, as believed by the +Mohammedans, hath been sufficiently treated of in the Preliminary Discourse. + k Literally corrupt not in the earth, by which some expositors +understand the sowing of false doctrine, and corrupting people's principles. + l According to the explication in the preceding note, this word must be +translated reformers, who promote true piety by their doctrine and example. + m The first companions and followers of Mohammed.4 + n The prophet, making use of the liberty zealots of all religions have, +by prescription, of giving ill language, bestows this name on the Jewish +rabbins and Christian priests; though he seems chiefly to mean the former, +against whom he had by much the greater spleen. + + 1 Heb. xi. I. See also Rom. xxiv. 25; 2 Cor. iv. 18 and v. 7. + 2 Vide Reland. de Relig. Moham. p. 34 and Dissert. de Samaritanis, p. +34, &c. 3 Numb. xxiv. 20; Deut. viii. 16. 4 Jallalo'ddin. + + + GOD shall mock at them, and continue them in their impiety; they shall +wander in confusion. + There are the the men who have purchased error at the price of true +direction: but their traffic hath not been gainful, neither have they been +rightly directed. + They are like unto one who kindleth a fire,o and when it hath enlightened +all around him,p GOD taketh away their lightq and leaveth them in darkness, +they shall not see; + they are deaf, dumb, and blind, therefore will they not repent. + Or like a stormy cloud from heaven, fraught with darkness, thunder, and +lightning,r they put their fingers in their ears because of the noise of the +thunder, for fear of death; GOD encompasseth the infidels: + the lightning wanteth but little of taking away their sight; so often as +it enlighteneth them, they walk therein, but when darkness cometh on them, +they stand still; and if GOD so pleased, he would certainly deprive them of +their hearing and their sight, for GOD is almighty. O men of Mecca, serve +your LORD who hath created you, and those who have been before you: +peradventure ye will fear him; +20 who hath spread the earth as a bed for you, and the heaven as a +covering, and hath caused water to descend from heaven, and thereby produced +fruits for your sustenance. Set not up therefore any equals unto GOD, against +your own knowledge. + If ye be in doubt concerning that revelation which we have sent down unto +our servant, produce a chapter like unto it, and call upon your witnesses +besides GOD,s if ye say truth. + But if ye do it not, nor shall ever be able to do it; justly fear the +fire whose fuel is men and stones, prepared for the unbelievers. + But bear good tidings unto those who believe, and do good works, that +they shall have gardens watered by rivers; so often as they eat of the fruit +thereof for sustenance, they shall say, this is what we have formerly eaten +of; and they shall be supplied with several sorts of fruit having a mutual +resemblance to one another.t There shall they enjoy wives subject to no +impurity, and there shall they continue forever. + + o In this passage, Mohammed compares those who believed not on him, to +a man who wants to kindle a fire, but as soon as it burns up, and the flames +give a light, shuts his eyes, lest he should see. As if he had said, You, O +Arabians, have long desired a prophet of your own nation, and now I am sent +unto you, and have plainly proved my mission by the excellence of my doctrine +and revelation, you resist conviction, and refuse to believe in me; therefore +shall God leave you in your ignorance. + p The sense seems to be here imperfect, and may be completed by adding +the words, He turns from it, shuts his eyes, or the like. + q That is of the unbelievers, to whom the word their being in the +plural, seems to refer; though it is not unusual for Mohammed, in affectation +of the prophetic style, suddenly to change the number against all rules of +grammar. + r Here he compares the unbelieving Arabs to people caught in a violent +storm. To perceive the beauty of this comparison, it must be observed, that +the Mohammedan doctors say, this tempest is a type or image of the Korān +itself: the thunder signifying the threats therein contained; the lightning, +the promises; and the darkness, the mysteries. The terror of the threats +makes them stop their ears, unwilling to hear truths so disagreeable; when the +promises are read to them, they attend with pleasure; but when anything +mysterious or difficult of belief occurs, they stand stock still, and will not +submit to be directed. + s i.e., Your false gods and idols. + t Some commentators1 approve of this sense, supposing the fruits of +paradise, though of various tastes, are alike in colour and outward +appearance: but others2 think the meaning to be, that the inhabitants of that +place will find there fruits of the same or the like kinds as they used to eat +while on earth. + + 1 Jallalo'ddin. 2 Al Zamakhshari. + + + Moreover, GOD will not be ashamed to propound in a parable a gnat, or +even a more despicable thing:u for they who believe will know it to be the +truth from their LORD; but the unbelievers will say, What meaneth GOD by this +parable? he will thereby mislead many, and will direct many thereby: but he +will not mislead any thereby, except the transgressors, + who make void the covenant of GOD after the establishing thereof, and cut +in sunder that which GOD hath commanded to be joined, and act corruptly in the +earth; they shall perish. + How is it that ye believe not in GOD? Since ye were dead, and he gave +you life;x he will hereafter cause you to die, and will again restore you to +life; then shall ye return unto him. + It is he who hath created for you whatsoever is on earth, and then set +his mind to the creation of heaven, and formed it into seven heavens; he +knoweth all things. + When thy LORD said unto the angels, I am going to place a substitute on +earth;y they said, Wilt thou place there one who will do evil therein, and +shed blood? but we celebrate thy praise, and sanctify thee. GOD answered, +Verily I know that which ye know not; + and he taught Adam the names of all things, and then proposed them to the +angels, and said, Declare unto me the names of these things if ye say truth. +30 They answered, Praise be unto thee; we have no knowledge but what thou +teachest us, for thou art knowing and wise. + GOD said, O Adam, tell them their names. And when he had told them their +names, GOD said, Did I not tell you that I know the secrets of heaven and +earth, and know that which ye discover, and that which ye conceal?z + And when we said unto the angels, Worshipa Adam, they all worshipped him, +except Eblis, who refused, and was puffed up with pride, and became of the +number of unbelievers.b + + u This was revealed to take off an objection made to the Korān by the +infidels, for condescending to speak of such insignificant insects as the +spider, the pismire, the bee, &c.3 + x i.e., Ye were dead while in the loins of your fathers, and he gave +you life in your mothers wombs; and after death ye shall be again raised at +the resurrection.4 + y Concerning the creation of Adam, here intimated, the Mohammedans have +several peculiar traditions. They say the angels, Gabriel, Michael, and +Israfil, were sent by God, one after another, to fetch for that purpose seven +handfuls of earth from different depths, and of different colours (whence some +account for the various complexion of mankind5); but the earth being +apprehensive of the consequence, and desiring them to represent her fear to +God that the creature he designed to form would rebel against him, and draw +down his curse upon her, they returned without performing God's command; +whereupon he sent Azraļl on the same errand, who executed his commission +without remorse, for which reason God appointed that angel to separate the +souls from the bodies, being therefore called the angel of death. The earth +he had taken was carried into Arabia, to a place between Mecca and Tayef, +where, being first kneaded by the angels, it was afterwards fashioned by God +himself into a human form, and left to dry6 for the space of forty days, or, +as others say, as many years, the angels in the meantime often visiting it, +and Eblis (then one of the angels who are nearest to God's presence, +afterwards the devil) among the rest; but he, not contented with looking on +it, kicked it with his foot till it rung and knowing God designed that +creature to be his superior, took a secret resolution never to acknowledge him +as such. After this, God animated the figure of clay and endued it with an +intelligent soul, and when he had placed him in paradise, formed Eve out of +his left side.7 + z This story Mohammed borrowed from the Jewish traditions, which say +that the angels having spoken of man with some contempt when God consulted +them about his creation, God made answer that the man was wiser than they; and +to convince them of it, he brought all kinds of animals to them, and asked +them their names; which they not being able to tell, he put the same question +to the man, who named them one after another; and being asked his own name and +God's name, he answered very justly, and gave God the name of JEHOVAH1. The +angels' adoring of Adam is also mentioned in the Talmud.2 + a The original word signifies properly to prostrate one's self till the +forehead touches the ground, which is the humblest posture of adoration, and +strictly due to GOD only; but it is sometimes, as in this place, used to +express that civil worship or homage, which may be paid to creatures.3 + b This occasion of the devil's fall has some affinity with an opinion +which has been pretty much entertained among Christians,4 viz., that the +angels being informed of GOD'S intention to create man after his own image, +and to dignify human nature by CHRIST'S assuming it, some of them, thinking +their glory to be eclipsed thereby, envied man's happiness, and so revolted. + + 3 Yahya. 4 Jallalo'ddin. 5 Al Termedi, from a +tradition of Abu Musa al Ashari 6 Kor. c. 55. 7 +Khondamir. Jallalo'ddin. Comment. in Korān, &c. Vide D'Herbelot, Biblioth. +Orient. p. 55. 1 Vide Rivin. Serpent. seduct. p. 56. 2 R. +Moses Haddarshan, in Bereshit rabbah. 3 Jallalo'ddin. 4 +Irenęus, Lact. Greg. Nyssen. &c. + + + And we said, O Adam, dwell thou and thy wife in the garden,c and eat of +the fruit thereof plentifully wherever ye will; but approach not this tree,d +lest ye become of the number of the transgressors. + But Satan caused them to forfeit paradise,e and turned them out of the +state of happiness wherein they had been; whereupon we said, Get ye down,f the +one of you an enemy unto the other; and there shall be a dwelling-place for +you on earth, and a provision for a season. + And Adam learned words of prayer from his LORD, and GOD turned unto him, +for he is easy to be reconciled and merciful. + We said, Get ye all down from hence; hereafter shall there come unto you +a direction from me,g and whoever shall follow my direction, on them shall no +fear come, neither shall they be grieved; + but they who shall be unbelievers, and accuse our signsh of falsehood, +they shall be the companions of hell fire, therein shall they remain forever. + O children of Israeli, remember my favor wherewith I have favored you; +and perform your covenant with me, and I will perform my covenant with you; +and revere me: and believe in the revelation which I have sent down, +confirming that which is with you, and be not the first who believe not +therein, neither exchange my signs for a small price; and fear me. + + c Mohammed, as appears by what presently follows, does not place this +garden or paradise on earth, but in the seventh heaven.5 + d Concerning this tree or the forbidden fruit, the Mohammedans, as well +as the Christians, have various opinions. Some say it was an ear of wheat; +some will have it to have been a fig-tree, and others a vine.6 The story of +the Fall is told, with some further circumstances, in the beginning of the +seventh chapter. + e They have a tradition that the devil offering to get into paradise to +tempt Adam, was not admitted by the guard; whereupon he begged of the animals, +one after another, to carry him in, that he might speak to Adam and his wife; +but they all refused him except the serpent, who took him between two of his +teeth, and so introduced him. They add that the serpent was then of a +beautiful form, and not in the shape he now bears.7 + f The Mohammedans say that when they were cast down from paradise, Adam +fell on the isle of Ceylon or Serendib, and Eve near Joddah (the port of +Mecca) in Arabia; and that after a separation of 200 years, Adam was, on his +repentance, conducted by the angel Gabriel to a mountain near Mecca, where he +found and knew his wife, the mountain being thence named Arafat; and that he +afterwards retired with her to Ceylon, where they continued to propagate their +species.8 + It may not be improper here to mention another tradition concerning the +gigantic stature of our first parents. Their prophet, they say, affirmed Adam +to have been as tall as a high palm-tree;9 but this would be too much in +proportion, if that were really the print of his foot, which is pretended to +be such, on the top of a mountain in the isle of Ceylon, thence named Pico de +Adam, and by the Arab writers Rahūn, being somewhat above two spans long10 +(though others say it is 70 cubits long, and that when Adam set one foot here, +he had the other in the sea)11; and too little, if Eve were of so enormous a +size, as is said, when her head lay on one hill near Mecca, her knees rested +on two others in the plain, about two musket-shots asunder.12 + g GOD here promises Adam that his will should be revealed to him and +his posterity; which promise the Mohammedans believe was fulfilled at several +times by the ministry of several prophets, from Adam himself, who was the +first, to Mohammed, who was the last. The number of books revealed unto Adam +they say was ten.1 + h This word has various significations in the Korān; sometimes, as in +this passage, it signifies divine revelation, or scripture in general; +sometimes the verses of the Korān in particular, and at other times visible +miracles. But the sense is easily distinguished by the context. + i The Jews are here called upon to receive the Korān, as verifying and +confirming the Pentateuch, particularly with respect to the unity of God and +the mission of Mohammed.2 And they are exhorted not to conceal the passages +of their law which bear witness to those truths, nor to corrupt them by +publishing false copies of the Pentateuch, for which the writers were but +poorly paid.3 + + 5 Vide Marracc. in Alc. p. 24. 6 Vide ibid. p. 22. + 7 Vide ibid. 8 D'Herbelot, Bib. Orient. p. 55. +9 Yahya. 10 Moncony's Voyage, part i. p. 372, &c. See Knox's +Account of Ceylon. 11 Anciennes Relations des Indes, &c. p. 3. +12 Moncony's, ubi sup. 1 Vide Hottinger Hist. Orient. p. 11. Reland. +de Relig. Mohammed, p. 21. 2 Yahya. +3 Jallalo'ddin. + + + Clothe not the truth with vanity, neither conceal the truth against your +own knowledge; +40 observe the stated times of prayer, and pay your legal alms, and bow +down yourselves with those who bow down. + Will ye command men to do justice, and forget your own souls? yet ye +read the book of the law: do ye not therefore understand? + Ask help with perseverance and prayer; this indeed is grievous unless to +the humble, + who seriously think they shall meet their LORD and that to him they shall +return. + O children of Israel, remember my favor wherewith I have favored you, and +that I have preferred you above all nations; + dread the day wherein one soul shall not make satisfaction for another +soul, neither shall any intercession be accepted from them, nor shall any +compensation be received, neither shall they be helped. + Remember when we delivered you from the people of Pharaoh, who grievously +oppressed you, they slew your male children, and let your females live: +therein was a great trial from your LORD. + And when we divided the sea for you and delivered you, and drowned +Pharaoh's people while ye looked on.k + And when we treated with Moses forty nights; then ye took the calfl for +your God, and did evil; + yet afterwards we forgave you, that peradventure ye might give thanks. +50 And when we gave Moses the book of the law, and the distinction between +good and evil, that peradventure ye might be directed. + And when Moses said unto his people, O my people, verily ye have injured +your own souls, by your taking the calf for your God; therefore be turned unto +your Creator, and slay those among you who have been guilty of that crime;m +this will be better for you in the sight of your Creator: and thereupon he +turned unto you, for he is easy to be reconciled, and merciful. + And when ye said, O Moses, we will not believe thee, until we see GOD +manifestly; therefore a punishment came upon you, while ye looked on; + then we raised you to life after ye had been dead, that peradventure ye +might give thanks.n + + k See the story of Moses and Pharaoh more particularly related, chapter +vii. and xx. &c. + l The person who cast this calf, the Mohammedans say, was (not Aaron +but) al Sāmeri, 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.4 It was made of the rings5 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 al Sāmeri 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; al Sāmeri, +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.1 The +Israelites, accustomed to the Egyptian idolatry, paying a religious worship to +this image, al Sāmeri went farther, and took some dust from the footsteps of +the horse of the angel Gabriel, who marched at the head of the people, and +threw it into the mouth of the calf, which immediately began to low, and +became animated;2 for such was the virtue of that dust.3 One writer says that +all the Israelites adored this calf, except only 12,000.4 + m In this particular, the narration agrees with that of Moses, who +ordered the Levites to slay every man his brother:5 but the scripture says, +there fell of the people that day about 3,000 (the Vulgate says 23,000) men;6 +whereas the commentators of the Korān make the number of the slain to amount +to 70,000; and add, that GOD sent a dark cloud which hindered them from seeing +one another, lest the sight should move those who executed the sentence to +compassion.7 + n 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's intercession restored to life.8 + + 4 Geogr. Nubiens. p. 45. 5 Kor. c. 7. 1 See +Exod. xxxii. 24. 2 Kor. c. 7. +3 Jallalo'ddin. Vide D'Herbelot, Bibl. Orient. p. 650. 4 Abulfeda. + 5 Exod. xxxii. 26, 27. 6 Ibid. 28. +7 Jallalo'ddin, &c. 8 Ismael Ebn Ali. + + + And we caused clouds to overshadow you, and manna and quailso to descend +upon you, saying, Eat of the good things which we have given you for food: and +they injured not us, but injured their own souls. + And when we said, Enter into this city,p and eat of the provisions +thereof plentifully as ye will; and enter the gate worshipping, and say, +Forgiveness!q we will pardon you your sins, and give increase unto the well- +doers. + But the ungodly changed the expression into another,r different from what +had been spoken unto them; and we sent down upon the ungodly indignation from +heaven,s because they had transgressed. + And when Moses asked drink for his people, we said, Strike the rockt with +thy rod; and there gushed thereout twelve fountainsu according to the number +of the tribes, and all men knew their respective drinking-place. Eat and +drink of the bounty of GOD, and commit not evil on the earth, acting unjustly. + And when ye said, O Moses, we will by no means be satisfied with one kind +of food; pray unto thy LORD therefore for us, that he would produce for us of +that which the earth bringeth forth, herbs and cucumbers, and garlic, and +lentils, and onions;x Moses answered, Will ye exchange that which is better, +for that which is worse? Get ye down into Egypt, for there shall ye find what +ye desire: and they were smitten with vileness and misery, and drew on +themselves indignation from GOD. This they suffered, because they believed +not in the signs of GOD, and killed the prophets unjustly; this, because they +rebelled and transgressed. + + o The eastern writers say these quails were of a peculiar kind, to be +found nowhere but in Yaman, from whence they were brought by a south wind in +great numbers to the Israelites' camp in the desert.9 The Arabs call these +birds Salwā, which is plainly the same with the Hebrew Salwim, and say they +have no bones, but are eaten whole.10 + p Some commentators suppose it to be Jericho, others Jerusalem. + q The Arabic word is Hittaton, which some take to signify that +profession of the unity of GOD so frequently used by the Mohammedans, La ilāha +illa 'llaho, There is no god but GOD. + r According to Jallalo'ddin, instead of Hittaton, they cried Habbat fi +shaļrat-i.e., a grain in an ear of barley; and in ridicule of the divine +command to enter the city in an humble posture, they indecently crept in upon +their breech. + s A pestilence which carried off near 70,000 of them.11 + t The commentators say this was a stone which Moses brought from Mount +Sinai, and the same that fled away with his garments which he laid upon it one +day while he washed; they add that Moses ran after the stone naked, till he +found himself, ere he was aware, in the midst of the people, who, on this +accident, were convinced of the falsehood of a report which had been raised of +their prophet, that he was bursten, or, as others write, an hermaphrodite.1 + They describe it to be a square piece of white marble, shaped like a +man's head; wherein they differ not much from the accounts of European +travellers, who say this rock stands among several lesser ones, about 100 +paces from Mount Horeb, and appears to have been loosened from the +neighbouring mountains, having no coherence with the others; that it is a huge +mass of red granite, almost round on one side, and flat on the other, twelve +feet high, and as many thick, but broader than it is high, and about fifty +feet in circumference.2 + u Marracci thinks this circumstance looks like a Rabbinical fiction, or +else that Mohammed confounds the water of the rock at Horeb with the twelve +wells at Elim;3 for he says several who have been on the spot affirm there are +but three orifices whence the water issued.4 But it is to be presumed that +Mohammed had better means of information in this respect than to fall into +such a mistake; for the rock stands within the borders of Arabia, and some of +his countrymen must needs have seen it, if he himself did not, as it is most +probable he did. And in effect he seems to be in the right. For one who went +into those parts in the end of the fifteenth century tells us expressly that +the water issued from twelve places of the rock, according to the number of +the tribes of Israel; egressę sunt aquę largissimę in duodecim locis petrę, +juxta numerum duodecim tribuum Israel.5 A late curious traveller6 observes +that there are twenty-four holes in the stone, which may be easily counted- +that is to say, twelve on the flat side, and as many on the opposite round +side, every one being a foot deep, and an inch wide; and he adds, that the +holes on one side do not communicate with those on the other, which a less +accurate spectator not perceiving (for they are placed horizontally, within +two feet of the top of the rock), might conclude they pierced quite through +the stone, and so reckon them to be but twelve. + x See Numb. xi. 5, &c. + + 9 See Psalm lxxviii. 26. 10 Vide D'Herbelot, Bibl. Orient. +p. 477. 11 Jallalo'ddin. +1 Jallalo'ddin, Yahya. 2 Breydenbach, Itinerar. Chartā m. p. 1. +Sicard, dans les Mémoires des Missions, vol. vii. p. 14. 3 Exod. xv. +27; Numb. xxxiii. 9. 4 Marracc. Prodr. part iv. p. 80. 5 +Breydenbach, ubi sup. 6 Sicard, ubi sup. + + + Surely those who believe, and those who Judaize, and Christians, and +Sabians,y whoever believeth in GOD, and the last day, and doth that which is +right, they shall have their reward with their LORD; there shall come no fear +on them, neither shall they be grieved. +60 Call to mind also when we accepted your covenant, and lifted up the +mountain of Sinai over you,z saying, Receive the law which we have given you, +with a resolution to keep it, and remember that which is contained therein, +that ye may beware. + After this ye again turned back, so that if it had not been for GOD's +indulgence and mercy towards you, ye had certainly been destroyed. Moreover +ye know what befell those of your nation who transgressed on the sabbath day;a +We said unto them, Be ye changed into apes, driven away from the society of +men. + And we made them an example unto those who were contemporary with them, +and unto those who came after them, and a warning to the pious. + + y From these words, which are repeated in the fifth chapter, several +writers7 have wrongly concluded that the Mohammedans hold it to be the +doctrine of their prophet that every man may be saved in his own religion, +provided he be sincere and lead a good life. It is true, some of their +doctors do agree this to be the purport of the words;1 but then they say the +latitude hereby granted was soon revoked, for that this passage is abrogated +by several others in the Korān, which expressly declare that none can be saved +who is not of the Mohammedan faith, and particularly by those words of the +third chapter, Whoever followeth any other religion than Islām (i.e., the +Mohammedan) it shall not be accepted of him, and at the last day he shall be +of those who perish.2 However, others are of opinion that this passage is not +abrogated, but interpret it differently, taking the meaning of it to be that +no man, whether he be a Jew, a Christian, or a Sabian, shall be excluded from +salvation, provided he quit his erroneous religion and become a Moslem, which +they say is intended by the following words, Whoever believeth in GOD and the +last day, and doth that which is right. And this interpretation is approved +by Mr. Reland, who thinks the words here import no more than those of the +apostle, In every nation he that feareth GOD, and worketh righteousness, is +accepted with him;3 from which it must not be inferred that the religion of +nature, or any other, is sufficient to save, without faith in Christ.4 + z The Mohammedan tradition is, that the Israelites refusing to receive +the law of Moses, GOD tore up the mountain by the roots, and shook it over +their heads, to terrify them into a compliance.5 + a The story to which this passage refers, is as follows: In the days +of David some Israelites dwelt at Ailah, 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 command, catched fish on the sabbath, and dressed and ate them; and +afterward 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.6 + + 7 Selden, de Jure Nat. et Gent. sec. Hebr. l. 6, c. 12. Angel, a St. +Joseph. Gazophylac. Persic. p. 365. Nic. Cusanus in Cribratione Alcorani, l. +3, c. 2, &c. 1 See Chardin's Voyages, vol. ii. p. 326, 331. + 2 Abu'lkasem Hebatallah de abrogante et abrogato. 3 Acts x. +35. 4 Vide Reland. de Rel. Moham. p. 128, &c. 5 +Jallalo'ddin. 6 Abulfeda. + + + And when Moses said unto his people, Verily GOD commandeth you to +sacrifice a cow;b they answered, Dost thou make a jest of us! Moses said, GOD +forbid that I should be one of the foolish. They said, Pray for us unto thy +LORD, that he would show us what cow it is. Moses answered, He saith, She is +neither an old cow, nor a young heifer, but of a middle age between both: do +ye therefore that which ye are commanded. + They said, Pray for us unto thy LORD, that he would show us what colour +she is of. Moses answered, He saith, She is a red cow,c intensely red, her +colour rejoiceth the beholders. + They said, Pray for us unto thy LORD, that he would further show us what +cow it is, for several cows with us are like one another, and we, if GOD +please, will be directed. + Moses answered, He saith, She is a cow not broken to plough the earth, or +water the field, a sound one, there is no blemish in her. They said, Now hast +thou brought the truth. Then they sacrificed her; yet they wanted but little +of leaving it undone.d + And when ye slew a man, and contended among yourselves concerning him, +GOD brought forth to light that which ye concealed. + For we said, Strike the dead body with part of the sacrificed cow:e so +GOD raiseth the dead to life, and showeth you his signs, that peradventure ye +may understand. + Then were your hearts hardened after this, even as stones, or exceeding +them in hardness: for from some stones have rivers bursted forth, others have +been rent in sunder, and water hath issued from them, and others have fallen +down for fear of GOD. But GOD is not regardless of that which ye do. +70 Do ye therefore desire that the Jews should believe you? yet a part of +them heard the word of GOD, and then perverted it, after they had understood +it, against their own conscience. + And when they meet the true believers, they say, We believe: but when +they are privately assembled together, they say, Will ye acquaint them with +what GOD hath revealed unto you, that they may dispute with you concerning it +in the presence of your LORD? Do ye not therefore understand? + Do not they know that GOD knoweth that which they conceal as well as that +which they publish? + + b The occasion of this sacrifice 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. +And soon after it happened that an Israelite, named Hammiel, was killed by a +relation of his, who, to prevent discovery, conveyed the body to a place +considerably distant from that where the fact was committed. The friends of +the slain man accused some other persons of the murder before Moses; but they +denying the fact, and there being no evidence to convict them, God commanded a +cow, of such and such particular marks, to be killed; but there being no other +which answered the description except the orphan's heifer, they were obliged +to buy her for as much gold as her hide would hold; according to some, for her +full weight in gold, and as others say, for ten times as much. This heifer +they sacrificed, and the dead body being, by divine direction, struck with a +part of it, revived, and standing up, named the person who had killed him; +after which it immediately fell down dead again.1 The whole story seems to be +borrowed from the red heifer, which was ordered by the Jewish law to be burnt, +and the ashes kept for purifying those who happened to touch a dead corpse;2 +and from the heifer directed to be slain for the expiation of an uncertain +murder. See Deut. xxi. 1-9. + c The epithet in the original is yellow; but this word we do not use in +speaking of the colour or cattle. + d Because of the exorbitant price which they were obliged to pay for +the heifer. + e i.e., Her tongue, or the end of her tail.3 + + 1 Abulfeda. 2 Numb. xix. 3 +Jallalo'ddin. + + + But there are illiterate men among them, who know not the book of the +law, but only lying stories, although they think otherwise. And woe unto +them, who transcribe corruptly the book of the lawf with their hands, and then +say, This is from GOD: that they may sell it for a small price. Therefore woe +unto them because of that which their hands have written; and woe unto them +for that which they have gained. + They say, The fire of hell shall not touch us but for a certain number of +days.g Answer, Have ye received any promise from GOD to that purpose? for GOD +will not act contrary to his promise: or do ye speak concerning GOD that which +ye know not? + Verily whoso doth evil,h and is encompassed by his iniquity, they shall +be the companions of hell fire, they shall remain therein forever: + but they who believe and do good works, they shall be the companions of +paradise, they shall continue therein forever. + Remember also, when we accepted the covenant of the children of Israel, +saying, Ye shall not worship any other except GOD, and ye shall show kindness +to your parents and kindred, and to orphans, and to the poor, and speak that +which is good unto men, and be constant at prayer, and give alms. Afterwards +ye turned back, except a few of you, and retired afar off. + And when we accepted your covenant, saying, Ye shall not shed your +brother's blood nor dispossess one another of your habitations; then ye +confirmed it, and were witnesses thereto. + Afterwards ye were they who slew one another,i and turned several of your +brethren out of their houses, mutually assisting each other against them with +injustice and enmity; but if they come captives unto you, ye redeem them: yet +it is equally unlawful for you to dispossess them. Do ye therefore believe in +part of the book of the law, and reject other part thereof? But whoso among +you doth this, shall have no other reward than shame in this life, and on the +day of resurrection they shall be sent to a most grievous punishment; for GOD +is not regardless of that which ye do. +80 These are they who have purchased this present life, at the price of +that which is to come; wherefore their punishment shall not be mitigated, +neither shall they be helped. + We formerly delivered the book of the law unto Moses, and caused apostles +to succeed him, and gave evident miracles to Jesus the son of Mary, and +strengthened him with the holy spirit.k Do ye therefore, whenever an apostle +cometh unto you with that which your souls desire not, proudly reject him, and +accuse some of imposture, and slay others? + + f Mohammed again accuses the Jews of corrupting their scripture. + g That is, says Jallalo'ddin, forty; being the number of days that +their forefathers worshipped the golden calf; after which they gave out that +their punishment should cease. It is a received opinion among the Jews at +present, that no person, be he ever so wicked, or of whatever sect, shall +remain in hell above eleven months, or at most a year; except Dathan and +Abiram, and atheists, who will be tormented there to all eternity.1 + h By evil in this place the commentators generally understand +polytheism or idolatry; which sin the Mohammedans believe, unless repented of +in this life, is unpardonable and will be punished by eternal damnation; but +all other sins they hold will at length be forgiven. This therefore is that +irremissible impiety, in their opinion, which in the New Testament is called +the sin against the Holy Ghost. + i This passage was revealed on occasion of some quarrels which arose +between the Jews of the tribes of Koreidha, and those of al Aws, al Nadhīr, +and al Khazraj, and came to that height that they took arms and destroyed one +another's habitations, and turned one another out of their houses; but when +any were taken captive, they redeemed them. When they were asked the reason +of their acting in this manner, they answered, That they were commanded by +their law to redeem the captives, but that they fought out of shame, lest +their chiefs should be despised.2 + k We must not imagine Mohammed here means the Holy Ghost in the +Christian acceptation. The commentators says this spirit was the angel +Gabriel, who sanctified Jesus and constantly attended on him.1 + + + 1 Vide Bartoloccii Biblioth. Rabbinic. tom. ii. p. 128, et tom. iii. p. +421. 2 Jallalo'ddin. 1 Jallalo'ddin. + + + The Jews say, Our hearts are uncircumcised: but GOD hath cursed them with +their infidelity; therefore few shall believe. + And when a book came unto them from GOD, confirming the scriptures which +were with them, although they had before prayed for assistance against those +who believed not,l yet when that came unto them which they knew to be from +God, they would not believe therein: therefore the curse of GOD shall be on +the infidels. + For a vile price have they sold their souls, that they should not believe +in that which GOD hath sent down;m out of envy, because GOD sendeth down his +favors to such of his servants as he pleaseth: therefore they brought on +themselves indignation on indignation; and the unbelievers shall suffer an +ignominious punishment. + When one saith unto them, Believe in that which GOD hath sent down; they +answer, We believe in that which hath been sent down unto us:n and they reject +what hath been revealed since, although it be the truth, confirming that which +is with them. Say, Why therefore have ye slain the prophets of GOD in times +past, if ye be true believers? + Moses formerly came unto you with evident signs, but ye afterwards took +the calf for your god and did wickedly. + And when we accepted your covenant, and lifted the mountain of Sinai over +you,o saying Receive the law which we have given you, with a resolution to +perform it, and hear; they said, We have heard, and have rebelled: and they +were made to drink down the calf into their heartsp for their unbelief. Say, +A grievous thing hath your faith commanded you, if ye be true believers?q + Say, if the future mansion with GOD be prepared peculariarly for you, +exclusive of the rest of mankind, wish for death, if ye say truth; + but they will never wish for it, because of that which their hands have +sent before them;r GOD knoweth the wicked-doers; +90 and thou shalt surely find them of all men the most covetous of life, +even more than the idolaters: one of them would desire his life to be +prolonged a thousand years, but none shall reprieve himself from punishment, +that his life may be prolonged: GOD seeth that which they do. + Say, Whoever is an enemy to Gabriels (for he hath caused the Koran to +descend on thy heart, by the permission of GOD, confirming that which was +before revealed, a direction, and good tidings to the faithful); + + l The Jews in expectation of the coming of Mohammed (according to the +tradition of his followers) used this prayer, O God, help us against the +unbelievers by the prophet who is to be sent in the last times.2 + m The Korān. + n The Pentateuch. + o See before p. 8. + p Moses took the calf which they had made, and burnt it in the fire, +and ground it to powder, and strewed it upon the water (of the brook that +descended from the mount), and made the children of Israel drink of it.3 + q Mohammed here infers from their forefathers' disobedience in +worshipping the calf, at the same time that they pretended to believe in the +law of Moses, that the faith of the Jews in his time was as vain and +hypocritical, since they rejected him, who was foretold therein, as an +impostor.4 + r That is, by reason of the wicked forgeries which they have been +guilty of in respect to the scriptures. An expression much like that of St. +Paul, where he says, that some men's sins are open beforehand, going before to +judgment.5 + s The commentators say that the Jews asked what angel it was that +brought the divine revelations to Mohammed; and being told that it was +Gabriel, they replied that he was their enemy, and the messenger of wrath and +punishment; but if it had been Michael, they would + + 2 Idem. 3 Exod. xxxii. 20; Deut. ix. 21. 4 +Jallalo'ddin, Yahya, al Beidāwi. 5 1 Tim. v. 24. + + + whosoever is an enemy to GOD, or his angels, or his apostles, or to +Gabriel, or Michael, verily GOD is an enemy to the unbelievers. + And now we have sent down unto thee evident signs,t and none will +disbelieve them but the evil-doers. + Whenever they make a covenant, will some of them reject it? yea, the +greater part of them do not believe. + And when there came unto them an apostle from GOD, confirming that +scripture which was with them, some of those to whom the scriptures were given +cast the book of GOD behind their backs, as if they knew it not: + and they followed the device which the devils devised against the kingdom +of Solomon;u and Solomon was not an unbeliever; but the devils believed not, +they taught men sorcery, and that which was sent down to the two angels at +Babel, Harūt and Marūt:v yet those two taught no man until they had said, +Verily we are a temptation, therefore be not an unbeliever. So men learned +from those two a charm by which they might cause division between a man and +his wife; but they hurt none thereby, unless by GOD'S permission, and they +learned that which would hurt them, and not profit them; and yet they knew +that he who bought that art should have no part in the life to come, and woful +is the price for which they have sold their souls, if they knew it. + But if they had believed, and feared GOD, verily the reward they would +have had from GOD would have been better, if they had known it. + +have believed on him, because that angel was their friend, and the messenger +of peace and plenty. And on this occasion, they say, this passage was +revealed.1 + That Michael was really the protector or guardian angel of the Jews, we +know from scripture;2 and it seems that Gabriel was, as the Persians call him, +the angel of revelations, being frequently sent on messages of that kind;3 for +which reason it is probable Mohammed pretended he was the angel from whom he +received the Korān. + t i.e., the revelations of this book. + u The devils having, by GOD'S permission, tempted Solomon without +success, they made use of a trick to blast his character. For they wrote +several books of magic, and hid them under that prince's throne, and after his +death, told the chief men that if they wanted to know by what means Solomon +had obtained his absolute power over men, genii, and the winds, they should +dig under his throne; which having done, they found the aforesaid books, which +contained impious superstitions. The better sort refused to learn the evil +arts therein delivered, but the common people did; and the priests published +this scandalous story of Solomon, which obtained credit among the Jews, till +GOD, say the Mohammedans, cleared that king by the mouth of their prophet, +declaring that Solomon was no idolater.4 + v Some say only that these were two magicians, or angels sent by GOD to +teach men magic, and to tempt them.5 But others tell a longer fable; that the +angels expressing their surprise at the wickedness of the sons of Adam, after +prophets had been sent to them with divine commissions, GOD bid them choose +two out of their own number to be sent down to be judges on earth. Whereupon +they pitched upon Harūt and Marūt, who executed their office with integrity +for some time, till Zohara, or the planet Venus, descended and appeared before +them in the shape of a beautiful woman, bringing a complaint against her +husband (though others say she was a real woman). As soon as they saw her, +they fell in love with her, and endeavoured to prevail on her to satisfy their +desires; but she flew up again to heaven, whither the two angels also +returned, but were not admitted. However, on the intercession of a certain +pious man, they were allowed to choose whether they would be punished in this +life, or in the other; whereupon they chose the former, and now suffer +punishment accordingly in Babel, where they are to remain till the day of +judgment. They add that if a man has a fancy to learn magic, he may go to +them, and hear their voice, but cannot see them.1 + This story Mohammed took directly from the Persian Magi, who mention two +rebellious angels of the same names, now hung up by the feet, with their heads +downwards, in the territory of Babel.2 And the Jews have something like this, +of the angel Shamhozai, who, having debauched himself with women, repented, +and by way of penance hung himself up between heaven and earth.3 + + 1 Jallalo'ddin; al Zamakh. Yahya. 2 Dan. xii. I. 3 +Ibid.. c. viii. 16, and ix. 21; Luke i. 19, 26. See Hyde de Rel. Vet. Persar. +p. 263. 4 Yahya, Jallalo'ddin. 5 Jallalo'ddin. 1 +Yahya, &c. 2 Vide Hyde, ubi sup. c. 12. + + + O true believers, say not to our apostle, Raļna; but say Ondhorna;x and +hearken: the infidels shall suffer a grievous punishment. + It is not the desire of the unbelievers, either among those unto whom the +scriptures have been given, or among the idolaters, that any good should be +sent down unto you from your LORD: but GOD will appropriate his mercy unto +whom he pleaseth; for GOD is exceeding beneficent. +100 Whatever verse we shall abrogate, or cause thee to forget, we will bring +a better than it, or one like unto it. Dost thou not know that God is +almighty? + Dost thou not know that unto GOD belongeth the kingdom of heaven and +earth? neither have ye any protector or helper except GOD. + Will ye require of your apostle according to that which was formerly +required of Moses?y but he that hath exchanged faith for infidelity, hath +already erred from the straight way. + Many of those unto whom the scriptures have been given, desire to render +you again unbelievers, after ye have believed; out of envy from their souls, +even after the truth is become manifest unto them; but forgive them, and avoid +them, till GOD shall send his command; for GOD is omnipotent. + Be constant in prayer, and give alms; and what good ye have sent before +for your souls, ye shall find it with GOD; surely GOD seeth that which ye do. + They say, Verily none shall enter paradise, except they who are Jews or +Christians:z this is their wish. Say, Produce your proof of this, if ye speak +truth. + Nay, but he who resigneth himselfa to GOD, and doth that which is right,b +he shall have his reward with his LORD: there shall come no fear on them, +neither shall they be grieved. + The Jews say, The Christians are grounded on nothing;c and the Christians +say, The Jews are grounded on nothing; and the Christians say, The Jews are +grounded on nothing; yet they both read the scriptures. So likewise say they +who know not the scripture, according to their saying. But GOD shall judge +between them on the day of the resurrection, concerning that about which they +now disagree. + Who is more unjust than he who prohibiteth the temples of GOD,d that his +name should be remembered therein, and who hasteth to destroy them? Those men +cannot enter therein, but with fear: they shall have shame in this world, and +in the next a grievous punishment. + To GOD belongeth the east and the west; therefore whithersoever ye turn +yourselves to pray, there is the face of GOD; for GOD is omnipresent and +omniscient. + + x Those two Arabic words have both the same signification, viz., Look +on us; and are a kind of salutation. Mohammed had a great aversion to the +first, because the Jews frequently used it in derision, it being a word of +reproach in their tongue.4 They alluded, it seems, to the Hebrew verb [Hebrew +Text] ruį, which signifies to be bad or mischievous. + y Namely, to see GOD manifestly.5 + z This passage was revealed on occasion of a dispute which Mohammed had +with the Jews of Medina, and the Christians of Najrān, each of them asserting +that those of their religion only should be saved.6 + a Literally, resigneth his face, &c. + b That is, asserteth the unity of GOD.7 + c The Jews and Christians are here accused of denying the truth of each +other's religion, notwithstanding they read the scriptures. Whereas the +Pentateuch bears testimony to Jesus, and the Gospel bears testimony to Moses.1 + d Or hindereth men from paying their adorations to GOD in those sacred +places. This passage, says Jallalo'ddin, was revealed on news being brought +that the Romans had spoiled the temple of Jerusalem; or else when the +idolatrous Arabs obstructed Mohammed's visiting the temple of Mecca, in the +expedition of al Hodeibiya, which happened in the sixth year of the Hejra.2 + + 3 Bereshit rabbah, in Gen. vi. 2. 4 Jallalo'ddin. 5 See +before, p. 7. 6 Jallalo'ddin. +7 Idem. 1 Idem. 2 Vide Abulfeda. Vit. Moham. p. 84, &c. + + +110 They say, GOD hath begotten children:e GOD forbid! To him belongeth +whatever is in heaven, and on earth; all is possessed by him, + the Creator of heaven and earth; and when he decreeth a thing, he only +saith unto it, Be, and it is. + And they who know not the scriptures say, Unless GOD speak unto us, or +thou show us a sign, we will not believe. So said those before them, +according to their saying: their hearts resemble each other. We have already +shown manifest signs unto people who firmly believe; + we have sent thee in truth, a bearer of good tidings and a preacher; and +thou shalt not be questioned concerning the companions of hell. + But the Jews will not be pleased with thee, neither the Christians, until +thou follow their religion; say, The direction of GOD is the true direction. +And verily if thou follow their desires, after the knowledge which hath been +given thee, thou shalt find no patron or protector against GOD. + They to whom we have given the book of the Koran, and who read it with +its true reading, they believe therein; and whoever believeth not therein, +they shall perish. + O children of Israel, remember my favor wherewith I have favored you, and +that I have preferred you before all nations; + and dread the day wherein one soul shall not make satisfaction for +another soul, neither shall any compensation be accepted from them, nor shall +any intercession avail, neither shall they be helped. + Remember when the LORD tried Abraham by certain words,f which he +fulfilled: GOD said, Verily I will constitute thee a model of religiong unto +mankind; he answered, And also of my posterity; GOD said, My covenant doth not +comprehend the ungodly. + And when we appointed the holy househ of Mecca to be a place of resort +for mankind, and a place of security; and said, Take the station of Abrahami +for a place of prayer; and we covenanted with Abraham for a place of prayer; +and we covenanted with Abraham and Ismael, that they should cleanse my house +for those who should compass it, and those who should be devoutly assiduous +there, and those who should bow down and worship. +120 And when Abraham said, LORD make this a territory of security, and +bounteously bestow fruits on its inhabitants, such of them as believe in GOD +and the last day; GOD answered, And whoever believeth not, I will bestow on +him little; after wards I will drive him to the punishment of hell fire; an +ill journey shall it be! + And when Abraham and Ismael raised the foundations of the house, saying, +LORD, accept it from us, for thou art he who heareth and knoweth: + LORD, make us also resignedk unto thee, and of our posterity a people +resigned unto thee, and show us our holy ceremonies, and be turned unto us, +for thou art easy to be reconciled, and merciful: + + e This is spoken not only of the Christians and of the Jews (for they +are accused of holding Ozair, or Ezra, to be the Son of GOD), but also the +pagan Arabs, who imagined the angels to be the daughters of GOD. + f GOD tried Abraham chiefly by commanding him to leave his native +country, and to offer his son. But the commentators suppose the trial here +meant related only to some particular ceremonies, such as circumcision, +pilgrimage to the Caaba, several rites of purification, and the like.3 + g I have rather expressed the meaning, than truly translated the Arabic +word Imām, which answers to the Latin Antistes. This title the Mohammedans +give to their priests, who begin the prayers in their mosques, and whom all +the congregation follow. + h That is, the Caaba, which is usually called, by way of eminence, the +House. Of the sanctity of this building, and other particulars relating to +it, see the Preliminary Discourse, Sect. IV. + i A place so called within the inner enclosure of the Caaba, where they +pretend to show the print of his foot in a stone.4 + k The Arabic word is Moslemūna, in the singular Moslem, which the +Mohammedans take as a title peculiar to themselves. The Europeans generally +write and pronounce it Musulman. + + 3 Jallalo'ddin. 4 See the Prelim. Disc., +Sect. IV. + + + LORD, send them likewise an apostle from among them, who may declare thy +signs unto them, and teach them the book of the Koran and wisdom, and may +purify them; for thou art mighty and wise. + Who will be averse to the religion of Abraham, but he whose mind is +infatuated? Surely we have chosen him in this world, and in that which is to +come he shall be one of the righteous. + When his LORD said unto him, Resign thyself unto me; he answered, I have +resigned myself unto the LORD of all creatures. + And Abraham bequeathed this religion to his children, and Jacob did the +same, saying, My children, verily GOD hath chosen this religion for you, +therefore die not, unless ye also be resigned. + Were ye present when Jacob was at the point of death? when he said to his +sons, Whom will ye worship after me? They answered, We will worship thy GOD, +and the GOD of thy fathers Abraham, and Ismael, and Isaac, one GOD, and to him +will we be resigned. + That people are now passed away, they have what they have gained,l and ye +shall have what ye gain; and ye shall not be questioned concerning that which +they have done. + They say, Become Jews or Christians that ye may be directed. Say, Nay we +follow the religion of Abraham the orthodox, who was no idolater. +130 Say, We believe in GOD, and that which hath been sent down unto us, and +that which hath been sent down unto Abraham, and Ismael, and Isaac, and Jacob, +and the tribes, and that which was delivered unto Moses, and Jesus, and that +which was delivered unto the prophets from their LORD: We make no distinction +between any of them, and to GOD are we resigned. + Now if they believe according to what ye believe, they are surely +directed, but if they turn back, they are in schism. GOD shall support thee +against them, for he is in the hearer, the wise. + The baptism of GODm have we received, and who is better than GOD to +baptize? him do we worship. + Say, Will ye dispute with us concerning GOD,n who is our LORD, and your +LORD? we have our works, and ye have your works, and unto him are we sincerely +devoted. + Will ye say, truly Abraham, and Ismael, and Isaac, and Jacob, and the +tribes were Jews or Christians? Say, are ye wiser, or GOD? And who is more +unjust than he who hideth the testimony which he hath received from GOD?o But +GOD is not regardless of that which ye do. + That people are passed away, they have what they have gained, and ye +shall have what ye gain, nor shall ye be questioned concerning that which they +have done. + + l Or deserved. The Mohammedan notion, as to the imputation of moral +actions to man, which they call gain, or acquisition, is sufficiently +explained in the Preliminary Discourse. + m By baptism is to be understood the religion which GOD instituted in +the beginning; because the signs of it appear in the person who professes it, +as the signs of water appear in the clothes of him that is baptized.1 + n These words were revealed because the Jews insisted that they first +received the scriptures, that their Keblah was more ancient, and that no +prophets could arise among the Arabs; and therefore if Mohammed was a prophet, +he must have been of their nation.2 + o The Jews are again accused of corrupting and suppressing the +prophecies in the Pentateuch relating to Mohammed. + + 1 Jallalo'ddin. 2 Idem. + + + The foolish men will say, What hath turned them from their Keblah, +towards which they formerly prayed?p Say unto GOD belongeth the east and the +west: he directeth whom he pleaseth into the right way. + Thus have we placed you, O Arabians, an intermediate nation,q that ye may +be witness against the rest of mankind, and that the apostle may be a witness +against you. + We appointed the Keblah, towards which thou didst formerly pray, only +that we might know him who followeth the apostle, from him who turneth back on +the heels;r though this change seem a great matter, unless unto those whom GOD +hath directed. But GOD will not render your faith of none effect;s for GOD is +gracious and merciful unto man. + We have seen thee turn about thy face towards heaven with uncertainty, +but we will cause thee to turn thyself towards a Keblah that will please thee. +Turn, therefore, thy face towards the holy temple of Mecca; and wherever ye +be, turn your faces towards that place. They to whom the scripture hath been +given, know this to be truth from their LORD. GOD is not regardless of that +which ye do. +140 Verily although thou shouldest show unto those to whom the scripture +hath been given all kinds of signs, yet they will not follow thy Keblah, +neither shalt thou follow their Keblah; nor will one part of them follow the +Keblah of the other. And if thou follow their desires, after the knowledge +which hath been given thee, verily thou wilt become one of the ungodly. + They to whom we have given the scripture know our apostle, even as they +know their own children, but some of them hide the truth, against their own +knowledge. + Truth is from thy LORD, therefore thou shalt not doubt. + Every sect hath a certain tract of heaven to which they turn themselves +in prayer; but do ye strive to run after good things; wherever ye be, GOD will +bring you all back at the resurrection, for GOD is almighty. + And from what place soever thou comest forth, turn thy face towards the +holy temple, for this is truth from thy LORD; neither is GOD regardless of +that which ye do. + From what place soever thou comest forth, turn thy face towards the holy +temple; and wherever ye be, thitherward turn your faces, lest men have matter +of dispute against you; but as for those among them who are unjust doers, fear +them not, but fear me, that I may accomplish my grace upon you, and that ye +may be directed. + As we have sent unto you an apostle from among you,t to rehearse our +signs unto you, and to purify you, and to teach you the book of the Koran and +wisdom, and to teach you that which ye knew not: + therefore remember me, and I will remember you, and give thanks unto me, +and be not unbelievers. + O true believers, beg assistance with patience and prayer, for GOD is +with the patient. + + p At first, Mohammed and his followers observed no particular rite in +turning their faces towards any certain place, or quarter of the world, when +they prayed; it being declared to be perfectly indifferent.3 Afterwards, when +the prophet fled to Medina, he directed them to turn towards the temple of +Jerusalem (probably to ingratiate himself with the Jews), which continued to +be their Keblah for six or seven months; but either finding the Jews too +intractable, or despairing otherwise to gain the pagan Arabs, who could not +forget their respect to the temple of Mecca, he ordered that prayers for the +future should be towards the last. This change was made in the second year of +the Hejra,4 and occasioned many to fall from him, taking offence at his +inconstancy.5 + q This seems to be the sense of the words; though the commentators6 +will have the meaning to be that the Arabians are here declared to be a most +just and good nation. + r i.e., Returneth to Judaism. + s Or will not suffer it to go without its reward, while ye prayed +towards Jerusalem. + t That is, of your own nation. + + 3 See before, p. 13. 4 Vide Abulfeda, Vit. Moham. p. 54. + 5 Jallalo'ddin. 6 Idem. Yahya, &c. + + + And say not of those who are slain in fight for the religion of GOD,u +that they are dead; yea, they are living:x but ye do not understand. +150 We will surely prove you by afflicting you in some measure with fear, +and hunger, and decrease of wealth, and loss of lives, and scarcity of fruits: +but bear good tidings unto the patient, + who, when a misfortune befalleth them, say, We are GOD'S and unto him +shall we surely return.y + Upon them shall be blessings from their LORD and mercy, and they are the +rightly directed. + Moreover Safa and Merwah are two of the monuments of God: whoever +therefore goeth on pilgrimage to the temple of Mecca or visiteth it, it shall +be no crime in him, if he compass them both.z And as for him who voluntarily +performeth a good work; verily GOD is grateful and knowing. + They who conceal any of the evident signs, or the direction which we have +sent down, after what we have manifested unto men in the scripture, GOD shall +curse them; and they who curse shall curse them.a + But as for those who repent and amend, and make known what they +concealed, I will be turned unto them, for I am easy to be reconciled and +merciful. + Surely they who believe not, and die in their unbelief, upon them shall +be the curse of GOD, and of the angels, and of all men; + they shall remain under it forever, their punishment shall not be +alleviated, neither shall they be regarded.b + Your GOD is one GOD; there is no GOD but He, the most merciful. + Now in the creation of heaven and earth, and the vicissitude of night and +day, and in the ship which saileth in the sea, loaden with what is profitable +for mankind, and in the rain water which GOD sendeth from heaven, quickening +thereby the dead earth, and replenishing the same with all sorts of cattle, +and in the change of winds, and the clouds that are compelled to do servicec +between heaven and earth, are signs to people of understanding: + + u The original words are literally, who are slain in the way of GOD; by +which expression, frequently occurring in the Korān, is always meant war +undertaken against unbelievers for the propagation of the Mohammedan faith. + x The souls of martyrs (for such they esteem those who die in battle +against infidels), says Jallalo'ddin, are in the crops of green birds, which +have liberty to fly wherever they please in paradise, and feed on the fruits +thereof. + y An expression frequently in the mouths of the Mohammedans, when under +any great affliction, or in any imminent danger. + z Safā and Merwā are two mountains near Mecca, whereon were anciently +two idols, to which the pagan Arabs used to pay a superstitious veneration.1 +Jallalo'ddin says this passage was revealed because the followers of Mohammed +made a scruple of going round these mountains, as the idolaters did. But the +true reason of his allowing this relic of ancient superstition seems to be the +difficulty he found in preventing it. Abul Kāsem Hebato'llah thinks these +last words are abrogated by those other, Who will reject the religion of +Abraham, except he who hath infatuated his souls?2 So that he will have the +meaning to be quite contrary to the letter, as if it had been, it shall be no +crime in him if he do not compass them. However, the expositors are all +against him3, and the ceremony of running between these two hills is still +observed at the pilgrimage.4 + a That is, the angels, the believers, and all things in general.5 But +Yahya interprets it of the curses which will be given to the wicked, when they +cry out because of the punishment of the sepulchre,6 by all who hear them, +that is, by all creatures except men and genii. + b Or, as Jallalo'ddin expounds it, GOD will not wait for their +repentance. + c The original word signifies properly that are pressed or compelled to +do personal service without hire; which kind of service is often exacted by +the eastern princes of their subjects, and is called by the Greek and Latin +writers, Angaria. The scripture often mentions this sort of compulsion by +force.7 + + 1 See the Prelim. Disc. Sect. I. 2 See before, p. 15. + 3 Vide Marracci in Alc. p. 69, &c 4 See the Prelim. Disc. Sect. +IV. 5 Jallalo'ddin. 6 See Prelim. Disc. Sect. IV 7 +Matth. v. 41; xxvii. 32, &c. + + +160 yet some men take idols beside GOD, and love them as with the love due +to GOD; but the true believers are more fervent in love towards GOD. Oh that +they who act unjustly did perceive,d when they behold their punishment, that +all power belongeth unto GOD, and that he is severe in punishing! + When those who have been followed shall separate themselves from their +followers,e and shall see the punishment, and the cords of relation between +them shall be cut in sunder; + the followers shall say, If we could return to life, we would separate +ourselves from them, as they have now separated themselves from us. So GOD +will show them their works; they shall sigh grievously, and shall not come +forth from the fire of hell. + O men, eat of that which is lawful and good on the earth; and tread not +in the steps of the devil, for he is your open enemy. + Verily he commandeth you evil and wickedness, and that ye should say that +of GOD which ye know not. + And when it is said unto them who believe not, Follow that which GOD hath +sent down; they answer, Nay, but we will follow that which we found our +fathers practise. What? though their fathers knew nothing, and were not +rightly directed? + The unbelievers are like unto one who crieth aloud to that which heareth +not so much as his calling, or the sound of his voice. They are deaf, dumb, +and blind, therefore do they not understand. + O true believers, eat of the good things which we have bestowed on you +for food, and return thanks unto GOD, if ye serve him. + Verily he hath forbidden you to eat that which dieth of itself, and blood +and swine's flesh, and that on which any other name but GOD'S hath been +invocated.f But he who is forced by necessity, not lusting, nor returning to +transgress, it shall be no crime in him if he eat of those things, for GOD is +gracious and merciful. + Moreover they who conceal any part of the scripture which GOD hath sent +down unto them, and sell it for a small price, they shall swallow into their +bellies nothing but fire; GOD shall not speak unto them on the day of +resurrection, neither shall he purify them, and they shall suffer a grievous +punishment. +170 These are they who have sold direction for error, and pardon for +punishment: but how great will their suffering be in the fire! + This they shall endure, because GOD sent down the book of the Koran with +truth, and they who disagree concerning that book are certainly in a wide +mistake. + It is not righteousness that ye turn your faces in prayer towards the +east and the west, but righteousness is of him who believeth in GOD and the +last day, and the angels, and the scriptures, and the prophets; who giveth +money for GOD'S sake unto his kindred, and unto orphans, and the needy, and +the stranger, and those who ask, and for redemption of captives; who is +constant at prayer, and giveth alms; and of those who perform their covenant, +when they have covenanted, and who behave themselves patiently in adversity, +and hardships, and in time of violence; these are they who are true, and these +are they who fear GOD. + + d Or it may be translated, Although the ungodly will perceive, &c. But +some copies instead of yara, in the third person, read tara, in the second; +and then it must be rendered, Oh if thou didst see when the ungodly behold +their punishment, &c. + e That is, when the broachers or heads of new sects shall at the last +day forsake or wash their hands of their disciples, as if they were not +accomplices in their superstitions. + f For this reason, whenever the Mohammedans kill any animal for food, +they always say, Bismi llah, or In the name of GOD; which, if it be neglected, +they think it not lawful to eat of it. + + + O true believers, the law of retaliation is ordained you for the slain: +the free shall die for the free, and the servant for the servant, and a woman +for a woman:g but he whom his brother shall forgive may be prosecuted, and +obliged to make satisfaction according to what is just, and a fine shall be +set on himh with humanity. + This is indulgence from your LORD, and mercy. And he who shall +transgress after this, by killing the murderer, shall suffer a grievous +punishment. + And in this law or retaliation ye have life, O ye of understanding, that +peradventure ye may fear. + It is ordained you, when any of you is at the point of death, if he leave +any goods, that he bequeath a legacy to his parents, and kindred, according to +what shall be reasonable.i This is a duty incumbent on those who fear GOD. +But he who shall change the legacy, after he hath heard it bequeathed by the +dying person, surely the sin thereof shall be on those who change it, for GOD +is he who heareth and knoweth. + Howbeit he who apprehendeth from the testator any mistake or injustice, +and shall compose the matter between them, that shall be no crime in him, for +GOD is gracious and merciful. + O true believers, a fast is ordained you, as it was ordained unto those +before you, that ye may fear GOD. + A certain number of days shall ye fast: but he among you who shall be +sick, or on a journey, shall fast an equal number of other days. And those +who cank keep it, and do not, must redeem their neglect by maintaining of a +poor man.l And he who voluntarily dealeth better with the poor man than he is +obliged, this shall be better for him. But if ye fast, it will be better for +you, if ye knew it. +180 The month of Ramadan shall ye fast, in which the Koran was sent down +from heaven,n a direction unto men, and declarations of direction, and the +distinction between good and evil. Therefore, let him among you who shall be +present in this month, fast the same month; but he who shall be sick, or on a +journey, shall fast the like number of other days. GOD would make this an +ease unto you, and would not make it a difficulty unto you; that ye may fulfil +the number of days, and glorify GOD, for that he hath directed you, and that +ye may give thanks. + + g This is not to be strictly taken; for according to the Sonna, a man +also is to be put to death for the murder of a woman. Regard is also to be +had to difference in religion, so that a Mohammedan, though a slave, is not to +be put to death for an infidel, though a freeman.1 But the civil magistrates +do not think themselves always obliged to conform to this last determination +of the Sonna. + h This is the common practice in Mohammedan countries, particularly in +Persia,2 where the relations of the deceased may take their choice, either to +have the murderer put into their hands to be put to death, or else to accept +of a pecuniary satisfaction. + i That is, the legacy was not to exceed a third part of the testator's +substance, nor to be given where there was no necessity. But this injunction +is abrogated by the law concerning inheritances. + k The expositors differ much about the meaning of this passage, +thinking it very improbable that people should be left entirely at liberty +either to fast or not, on compounding for it in this manner. Jallalo'ddin, +therefore, supposes the negative particle not to be understood, and that this +is allowed only to those who are not able to fast, by reason of age or +dangerous sickness; whether they would fast or maintain a poor man, which +liberty was soon after taken away, and this passage abrogated by the +following, Therefore let him who shall be present in this month, fast the same +month. Yet this abrogation, he says, does not extend to women with child or +that give suck, lest the infant suffer. + Al Zamakhshari, having first given an explanation of Ebn Abbās, who, by +a different interpretation of the Arabic word Yotikūnaho, which signifies can +or are able to fast, renders it, Those who find great difficulty therein, &c., +adds an exposition of his own, by supposing something to be understood, +according to which the sense will be, Those who can fast and yet have a legal +excuse to break it, must redeem it, &c. + l According to the usual quantity which a man eats in a day and the +custom of the country.3 + m See the Prelim. Disc. Sect. IV. + n i.e., At home, and not in a strange country, where the fact cannot be +performed, or on a journey. + + 1 Jallalo'ddin. 2 Vide Chardin Voyage de Perse, t. ii. p. 299, +&c. 3 Jallalo'ddin. + + + When my servants ask thee concerning me, Verily I am near; I will hear +the prayer of him that prayeth, when he prayeth unto me: but let them hearken +unto me, and believe in me, that they may be rightly directed. + It is lawful for you, on the night of the fast, to go in unto your +wives;o they are a garmentp unto you, and ye are a garment unto them. GOD +knoweth that ye defraud yourselves therein, wherefore he turneth unto you, and +forgiveth you. Now, therefore, go in unto them; and earnestly desire that +which GOD ordaineth you, and eat and drink, until ye can plainly distinguish a +white thread from a black thread by the daybreak: then keep the fast until +night, and go not in unto them, but be constantly present in the places of +worship. These are the prescribed bounds of GOD, therefore draw not near them +to transgress them. Thus GOD declareth his signs unto men, that ye may fear +him. + Consume not your wealth among yourselves in vain; nor present it unto +judges, that ye may devour part of men's substance unjustly, against your own +consciences. + They will ask thee concerning the phases of the moon: Answer, They are +times appointed unto men, and to show the season of the pilgrimage to Mecca. +It is not righteousness that ye enter your houses by the back parts thereof,q +but righteousness is of him who feareth GOD. Therefore enter your houses by +their doors; and fear GOD, that ye may be happy. + And fight for the religion of GOD against those who fight against you; +but transgress not by attacking them first, for GOD loveth not the +transgressors. + And kill them wherever ye find them, and turn them out of that whereof +they have dispossessed you; for temptation to idolatry is more grievous than +slaughter; yet fight not against them in the holy temple, until they attack +you therein; but if they attack you, slay them there. This shall be the +reward of infidels. + But if they desist, GOD is gracious and merciful. + Fight therefore against them, until there be no temptation to idolatry, +and the religion be GOD'S; but if they desist, then let there be no hostility, +except against the ungodly. + A sacred month for a sacred month,r and the holy limits of Mecca, if they +attack you therein, do ye also attack them therein in retaliation; and whoever +transgresseth against you by so doing, do ye transgress against him in like +manner as he hath transgressed against you, and fear GOD, and know that GOD is +with those who fear him. +190 Contribute out of your substance toward the defence of the religion of +GOD, and throw not yourselves with your own hands into perdition;s and do +good, for GOD loveth those who do good. + + o In the beginning of Mohammedism, during the fast, they neither lay +with their wives, nor ate nor drank after supper. But both are permitted by +this passage.1 + p A metaphorical expression, to signify the mutual comfort a man and +his wife find in each other. + q Some of the Arabs had a superstitious custom after they had been at +Mecca (in pilgrimage, as it seems), on their return home, not to enter their +house by the old door, but to make a hole through the back part for a passage, +which practice is here reprehended. + r As to these sacred months, wherein it was unlawful for the ancient +Arabs to attack one another, see the Prelim. Disc. Sect. VII. + s i.e., Be not accessory to your own destruction, by neglecting your +contributions towards the wars against infidels, and thereby suffering them to +gather strength. + + 1 Jallalo'ddin. + + + Perform the pilgrimage of Mecca, and the visitation of GOD; and, if ye be +besieged, send that offering which shall be the easiest; and shave not your +heads,t until your offering reacheth the place of sacrifice. But, whoever +among you is sick, or is troubled with any distemper of the head, must redeem +the shaving his head, by fasting, or alms, or some offering.u When ye are +secure from enemies, he who tarrieth in the visitation of the temple of Meccax +until the pilgrimage, shall bring that offering which shall be the easiest. +But he who findeth not anything to offer, shall fast three days in the +pilgrimage, and seven when ye are returned: they shall be ten days complete. +This is incumbent on him whose family shall not be present at the holy temple. +And fear GOD, and know that GOD is severe in punishing. + The pilgrimage must be performed in the known months:y whosoever +therefore purposeth to go on pilgrimage therein, let him not know a woman, nor +transgress, nor quarrel in the pilgrimage. The good which ye do, GOD knoweth +it. Make provision for your journey; but the best provision is piety and fear +me, O ye of understanding. + It shall be no crime in you, if ye seek an increase from your LORD, by +trading during the pilgrimage. And when ye go in processionz from Arafat,a +remember GOD near the holy monument;b and remember him for that he hath +directed you, although ye were before this of the number of those who go +astray. + Therefore go in procession from whence the people go in procession, and +ask pardon of GOD, for GOD is gracious and merciful. + And when ye have finished your holy ceremonies, remember GOD, according +as ye remember your fathers, or with a more reverent commemoration. There are +some men who say, O LORD, give us our portion in this world; but such shall +have no portion in the next life: + and there are others who say, O LORD, give us good in this world and also +good in the next world, and deliver us from the torment of hell fire. + They shall have a portion of that which they have gained: GOD is swift in +taking an account.c + Remember GOD the appointed number of days:d but if any haste to depart +from the valley of Mina in two days, it shall be no crime in him. And if any +tarry longer, it shall be no crime in him, in him who feareth GOD. Therefore +fear GOD, and know that unto him ye shall be gathered. + + t For this was a sign they had completed their vow, and performed all +the ceremonies of the pilgrimage.1 + u That is, either by fasting three days, or feeding six poor people, or +sacrificing a sheep. + x This passage is somewhat obscure. Yahya interprets it of him who +marries a wife during the visitation, and performs the pilgrimage the year +following. But Jallalo'ddin expounds it of him who stays within the sacred +enclosures, in order to complete the ceremonies which (as it should seem) he +had not been able to do within the prescribed time. + y i.e., Shawāl, Dhu'lkaada, and Dhu'lhajja. See the Preliminary +Discourse, Sect. IV. + z The original word signifies to rush forward impetuously; as the +pilgrims do when they proceed from Arafat to Mozdalifa. + a A mountain near Mecca, so called because Adam there met and knew his +wife, after a long separation.2 Yet others say that Gabriel, after he had +instructed Abraham in all the sacred ceremonies, coming to Arafat, there asked +him if he knew the ceremonies which had been shown him; to which Abraham +answering in the affirmative, the mountain had thence its name.3 + b In Arabic, al Masher al harām. It is a mountain in the farther part +of Mozdalifa, where it is said Mohammed stood praying and praising God, till +his face became extremely shining.4 Bobovious calls it Farkh5, but the true +name seems to be Kazah; the variation being occasioned only by the different +pointing of the Arabic letters. + c For he will judge all creatures, says Jallalo'ddin, in the space of +half a day. + d i.e., Three days after slaying the sacrifices. + + 1 Jallalo'ddin. 2 See before, p. 5, note f. 3 Al Hasan. + 4 Jallalo'ddin. +5 Bobov. de Peregr. Meccana, p. 15. + + + There is a man who causeth thee to marvele by his speech concerning this +present life, and calleth God to witness that which is in his heart, yet he is +most intent in opposing thee; +200 and when he turneth away from thee, he hasteth to act corruptly in the +earth, and to destroy that which is sown, and springeth up:f but GOD loveth +not corrupt doing. + And if one say unto him, Fear GOD; pride seizeth him, together with +wickedness; but hell shall be his reward, and an unhappy couch shall it be. + There is also a man who selleth his soul for the sake of those things +which are pleasing unto GOD;g and GOD is gracious unto his servants. + O true believers, enter into the true religion wholly, and follow not the +steps of Satan, for he is your open enemy. + If ye have slipped after the declarations of our will have come unto you, +know that GOD is mighty and wise. + Do the infidels expect less than that GOD should come down to them +overshadowed with clouds, and the angels also? but the thing is decreed, and +to GOD shall all things return. + Ask the children of Israel how many evident signs we have showed them; +and whoever shall change the grace of GOD after it shall have come unto him, +verily GOD will be severe in punishing him. + The present life was ordained for those who believe not, and they laugh +the faithful to scorn; but they who fear GOD shall be above them, on the day +of the resurrection: for GOD is bountiful unto whom he pleaseth without +measure. + Mankind was of one faith, and GOD sent prophets bearing good tidings, and +denouncing threats and sent down with them the scripture in truth, that it +might judge between men of that concerning which they disagreed: and none +disagreed concerning it, except those to whom the same scriptures were +delivered, after the declarations of GOD'S will had come unto them, out of +envy among themselves. And GOD directed those who believed, to that truth +concerning which they disagreed, by his will: for GOD directeth whom he +pleaseth into the right way. + Did ye think ye should enter paradise, when as yet no such thing had +happened unto you, as hath happened unto those who have been before you? They +suffered calamity, and tribulation, and were afflicted; so that the apostle, +and they who believed with him, said: When will the help of GOD come? Is not +the help of GOD nigh? +210 They will ask thee what they shall bestow in alms: Answer, The good +which ye bestow, let it be given to parents, and kindred, and orphans, and the +poor and the stranger. Whatsoever good ye do, GOD knoweth it. + War is enjoined you against the Infidels; but this is hateful unto you: + yet perchance ye hate a thing which is better for you, and perchance ye +love a thing which is worse for you: but GOD knoweth and ye know not. + + e This person was al Akhnas Ebn Shoraik, a fair-spoken dissembler, who +swore that he believed in Mohammed, and pretended to be one of his friends, +and to contemn this world. But GOD here reveals to the prophet his hypocrisy +and wickedness.1 + f Setting fire to his neighbour's corn, and killing his asses by +night.2 + g The person here meant was one Soheib, who being persecuted by the +idolaters of Mecca, forsook all he had, and fled to Medina.3 + + 1 Jallalo'ddin. 2 Idem. 3 Idem. + + + They will ask thee concerning the sacred month, whether they may war +therein: Answer, To war therein is grievous; but to obstruct the way of GOD, +and infidelity towards him, and to keep men from the holy temple, and to drive +out his people from thence, is more grievous in the sight of GOD, and the +temptation to idolatry is more grievous than to kill in the sacred months. +They will not cease to war against you, until they turn you from your +religion, if they be able: but whoever among you shall turn back from his +religion, and die an infidel, their works shall be vain in this world, and the +next; they shall be the companions of hell fire, they shall remain therein +forever. + But they who believe, and who fly for the sake of religion, and fight in +GOD's cause, they shall hope for the mercy of GOD; for GOD is gracious and +merciful. + They will ask thee concerning wineh and lots:i Answer, In both there is +great sin, and also some things of use unto men;k but their sinfulness is +greater than their use. They will ask thee also what they shall bestow in +alms: + Answer, What ye have to spare. Thus GOD showeth his signs unto you, that +peradventure ye might seriously think + of this present world, and of the next. They will also ask thee +concerning orphans: Answer, To deal righteously with them is best; + and if ye intermeddle with the management of what belongs to them, do +them no wrong; they are your brethren: GOD knoweth the corrupt dealer from the +righteous; and if GOD please, he will surely distress you,l for GOD is mighty +and wise. + Marry not women who are idolaters, until they believe: verily a maid- +servant who believeth, is better than an idolatress, although she please you +more. And give not women who believe in marriage to the idolaters, until they +believe: for verily a servant who is a true believer, is better than an +idolater, though he please you more. +220 They invite unto hell fire, but GOD inviteth unto paradise and pardon +through his will, and declareth his signs unto men, that they may remember. + They will ask thee also concerning the courses of women: Answer, They are +a pollution: therefore separate yourselves from women in their courses, and go +not near them, until they be cleansed. But when they are cleansed, go in unto +them as GOD hath commanded you,m for GOD loveth those who repent, and loveth +those who are clean. + Your wives are your tillage, go in therefore unto your tillage in what +manner soever ye will:n and do first some act that may be profitable unto your +souls;o and fear GOD, and know that ye must meet him; and bear good tidings +unto the faithful. + + h Under the name of wine all sorts of strong and inebriating liquors +are comprehended.1 + i The original word, al Meiser, properly signifies a particular game +performed with arrows, and much in use with the pagan Arabs. But by lots we +are here to understand all games whatsoever, which are subject to chance or +hazard, as dice, cards, &c.2 + k From these words some suppose that only drinking to excess and too +frequent gaming are prohibited.3 And the moderate use of wine they also think +is allowed by these words of the 16th chapter, And of the fruits of palm-trees +and grapes ye obtain inebriating drink, and also good nourishment. But the +more received opinion is, that both drinking wine or other strong liquors in +any quantity, and playing at any game of chance, are absolutely forbidden.4 + l viz., By his curse, which shall certainly bring to nothing what ye +shall wrong the orphans of. + m But not while they have their courses, nor by using preposterous +venery.1 + n It has been imagined that these words allow that preposterous lust, +which the commentators say is forbidden by the preceding; but I question +whether this can be proved.2 + o i.e., Perform some act of devotion or charity. + + 1 See the Prelim. Disc. Sect. V. 2 See ibid. 3 +Vide Jallalo'ddin et al Zamakhshari. 4 See the Prelim. Disc. ubi +sup. 1 Ebn Abbas, Jallalo'ddin. 2 Jallalo'ddin, Yahya, al +Zamakhshari Vide Lucret. de Rer. Nat. l. 4, v. 1258, &c. + + + Make not GOD the object of your oaths,p that ye will deal justly, and be +devout, and make peace among men;q for God is he who heareth and knoweth. + GOD will not punish you for an inconsiderate wordr in your oaths; but he +will punish you for that which your hearts have assented unto: GOD is merciful +and gracious. + They who vow to abstain from their wives, are allowed to wait four +months:s but if they go back from their vow, verily GOD is gracious and +merciful;t + and if they resolve on a divorce, GOD is he who heareth and knoweth. + The women who are divorced shall wait concerning themselves until they +have their courses thrice,u and it shall not be lawful for them to conceal +that which GOD hath created in their wombs,x if they believe in GOD and the +last day; and their husbands will act more justly to bring them back at this +time, if they desire a reconciliation. The women ought also to behave towards +their husbands in like manner as their husbands should behave towards them, +according to what is just: but the men ought to have a superiority over them. +GOD is mighty and wise. + Ye may divorce your wives twice; and then either retain them with +humanity, or dismiss them with kindness. But it is not lawful for you to take +away anything of what ye have given them, unless both fear that they cannot +observe the ordinances of GOD.y And if ye fear that they cannot observe the +ordinance of GOD, it shall be no crime in either of them on account of that +for which the wife shall redeem herself.z These are the ordinances of GOD; +therefore transgress them not; for whoever transgresseth the ordinances of +GOD, they are unjust doers. + But if the husband divorce her a third time, she shall not be lawful for +him again, until she marry another husband. But if he also divorce her, it +shall be no crime in them if they return to each other, if they think they can +observe the ordinances of GOD, and these are the ordinances of GOD, he +declareth them to people of understanding. + + p So as to swear frequently by him. The word translated object, +properly signifies a butt to shoot at with arrows.3 + q Some commentators4 expound this negatively, That ye will not deal +justly, nor be devout, &c. For such wicked oaths, they say, were customary +among the idolatrous inhabitants of Mecca; which gave occasion to the +following saying of Mohammed: When your swear to do a thing, and afterwards +find it better to do otherwise, do that which is better, and make void your +oath. + r When a man swears inadvertently, and without design. + s That is, they may take so much time to consider; and shall not, by a +rash oath, be obliged actually to divorce them. + t i.e., If they be reconciled to their wives within four months, or +after, they may retain them, and GOD will dispense with their oath. + u This is to be understood of those only with whom the marriage has +been consummated; for as to the others there is no time limited. Those who +are not quite past childbearing (which a woman is reckoned to be after her +courses cease, and she is fifty-five lunar years, or about fifty-three solar +years old), and those who are too young to have children, are allowed three +months only; but they who are with child must wait till they be delivered.5 + x That is, they shall tell the real truth, whether they have their +courses, or be with child, or not; and shall not, by deceiving their husband, +obtain a separation from him before the term be accomplished: lest the first +husband's child should, by that means, go to the second; or the wife, in case +of the first husband's death, should set up her child as his heir, or demand +her maintenance during the time she went with such child, and the expenses of +her lying-in, under pretence that she waited not her full prescribed time.6 + y For if there be a settled aversion on either side, their continuing +together may have very ill, and perhaps fatal consequences. + z i.e., If she prevail on her husband to dismiss her, by releasing part +of her dowry. + + 3 Jallalo'ddin. 4 Idem. Yahya. 5 Jallalo'ddin. + 6 Yahya. + + +230 But when ye divorce women, and they have fulfilled their pre-scribed +time, either retain them with humanity, or dismiss them with kindness; and +retain them not by violence, so that ye transgress;a for he who doth this +surely injureth his own soul. And make not the signs of GOD a jest: but +remember GOD'S favor towards you, and that he hath sent down unto you the book +of the Koran, and wisdom admonishing you thereby; and fear GOD, and know that +GOD is omniscient. + But when ye have divorced your wives, and they have fulfilled their +prescribed time, hinder them not from marrying their husbands, when they have +agreed among themselves according to what is honourable. This is given in +admonition unto him among you who believeth in GOD, and the last day. This is +most righteous for you, and most pure. GOD knoweth, but ye know not. + Mothers after they are divorced shall give suck unto their children two +full years, to him who desireth the time of giving suck to be completed; and +the father shall be obliged to maintain them and clothe them in the mean time, +according to that which shall be reasonable. No person shall be obliged +beyond his ability. A mother shall not be compelled to what is unreasonable +on account of her child nor a father on account of his child. And the heir of +the father shall be obliged to do in like manner. But if they choose to wean +the child before the end of two years, by common consent, and on mutual +consideration, it shall be no crime in them. And if ye have a mind to provide +a nurse for your children, it shall be no crime in you, in case ye fully pay +what ye offer her, according to that which is just. And fear GOD, and know +that GOD seeth whatsoever ye do. + Such of you as die, and leave wives, their wives must wait concerning +themselves four months and ten days,b and when they shall have fulfilled their +term, it shall be no crime in you, for that which they shall do with +themselves,c according to what is reasonable. GOD well knoweth that which ye +do. + And it shall be no crime in you, whether ye make public overtures of +marriage unto such women, within the said four months and ten days, or whether +ye conceal such your designs in your minds: GOD knoweth that ye will remember +them. But make no promises unto them privately, unless ye speak honourable +words; + and resolve not on the knot of marriage until the prescribed time be +accomplished; and know that GOD knoweth that which is in your minds, therefore +beware of him and know that GOD is gracious and merciful. + It shall be no crime in you, if ye divorce your wives, so long as ye have +not touched them, nor settled any dowry on them. And provide for them (he who +is at his ease must provide according to his circumstances) necessaries, +according to what shall be reasonable. This is a duty incumbent on the +righteous. + But if ye divorce them before ye have touched them, and have already +settled a dowry on them, ye shall give them half of what ye have settled, +unless they release any part, or he release part in whose hand the knot of +marriage is;d and if ye release the whole, it will approach nearer unto piety. +And not forget liberality among you, for GOD seeth that which ye do. + + a viz., By obliging them to purchase their liberty with part of their +dowry. + b That is to say, before they marry again; and this, not only for +decency sake, but that it may be known whether they be with child by the +deceased or not. + c That is, if they leave off their mourning weeds, and look out for new +husbands. + d i.e., Unless the wife agree to take less than half her dowry, or +unless the husband be so generous as to give her more than half, or the whole, +which is here approved of as most commendable. + + + Carefully observe the appointed prayers, and the middle prayer,e and be +assiduous therein, with devotion towards GOD. + But if ye fear any danger, pray on foot or on horseback; and when ye are +safe remember GOD, how he hath taught you what as yet ye knew not. +240 And such of you as shall die and leave wives ought to bequeath their +wives a year's maintenance, without putting them out of their houses: but if +they go out voluntarily, it shall be no crime in you, for that which they +shall do with themselves, according to what shall be reasonable; GOD is mighty +and wise. + And unto those who are divorced, a reasonable provision is also due; this +is a duty incumbent on those who fear GOD. + Thus GOD declareth his signs unto you, that ye may understand. + Hast thou not considered those, who left their habitations, (and they +were thousands,) for fear of death?f And GOD said unto them, Die; then he +restored them to life, for GOD is gracious towards mankind; but the greater +part of men do not give thanks. + Fight for the religion of GOD, and know that GOD is he who heareth and +knoweth. + Who is he that will lend unto GOD on good usury?g verily he will double +it unto him manifold; for GOD contracteth and extendeth his hand as he +pleaseth, and to him shall ye return. + Hast thou not considered the assembly of the children of Israel, after +the time of Moses; when they said unto their prophet Samuel, Set a king over +us, that we may fight for the religion of GOD. The prophet answered, If ye +are enjoined to go to war, will ye be near refusing to fight? They answered, +And what should ail us that we should not fight for the religion of GOD, +seeing we are dispossessed of our habitations, and deprived of our children? +But when they were enjoined to go to war, they turned back, except a few of +them: and GOD knew the ungodly. + And their prophet said unto them, Verily GOD hath set Talūt,h king over +you: they answered, How shall he reign over us, seeing we are more worthy of +the kingdom than he, neither is he possessed of great riches? Samuel said, +Verily GOD hath chosen him before you, and hath caused him to increase in +knowledge and stature, for GOD giveth his kingdom unto whom he pleaseth; GOD +is bounteous and wise. + + e Yahya interprets this from a tradition of Mohammed, who, being asked +which was the middle prayer, answered, The evening prayer, which was +instituted by the prophet Solomon. But Jallalo'ddin allows a greater +lattitude, and supposes it may be the afternoon prayer, the morning prayer, +the noon prayer, or any other. + f These were some of the children of Israel, who abandoned their +dwellings because of a pestilence, or, as others say, to avoid serving in a +religious war; but, as they fled, God struck them all dead in a certain +valley. About eight days or more after, when their bodies were corrupted, the +prophet Ezekiel, the son of Buzi, happening to pass that way, at the sight of +their bones wept; whereupon God said to him, Call to them, O Ezekiel, and I +will restore them to life. And accordingly on the prophet's call they all +arose, and lived several years after; but they retained the colour and stench +of dead corpses as long as they lived, and the clothes they wore changed as +black as pitch, which qualities they transmitted to their posterity.1 As to +the number of these Israelites the commentators are not agreed; they who +reckon least say they were 3,000, and they who reckon most, 70,000. This +story seems to have been taken from Ezekiel's vision of the resurrection of +dry bones.2 + Some of the Mohammedan writers will have Ezekiel to have been one of the +judges of Israel, and to have succeeded Othoniel the son of Caleb. They also +call this prophet Ebn al ajūz, or the son of the old woman; because they say +his mother obtained him by her prayers in her old age.3 + g viz., By contributing towards the establishment of his true religion. + h So the Mohammedans name Saul. + + 1 Jallalo'ddin, Yahya, Abulfeda, &c. 2 Ezek. xxxvii. 1-10. + 3 Al Thalabi, Abu Ishak, &c. + + + And their prophet said unto them, Verily the sign of his kingdom shall +be, that the ark shall come unto you:i therein shall be tranquility from your +LORD,k and the relicsl which have been left by the family of Moses and the +family of Aaron; the angels shall bring it. Verily this shall be a sign unto +you, if ye believe. + And when Talut departed with his soldiers he said, Verily GOD will prove +you by the river: for he who drinketh thereof, shall not be on my side (but he +who shall not taste thereof he shall be on my side), except he who drinketh a +draught out of his hand. And they drank thereof, except a few of them.m And +when they had passed the river, he and those who believed with him, they said, +We have no strength to-day, against Jalutn and his forces. But they who +considered that they should meet GOD at the resurrection, said, How often hath +a small army discomfited a great one, by the will of GOD! and GOD is with +those who patiently persevere. +250 And when they went forth to battle against Jalut and his forces, they +said, O LORD, pour on us patience, and confirm our feet, and help us against +the unbelieving people. + Therefore they discomfited them, by the will of GOD, and David slew +Jalut. And GOD gave him the kingdom and wisdom, and taught him his will;o and +if GOD had not prevented men, the one by the other, verily the earth had been +corrupted: but GOD is beneficent towards his creatures. + These are the signs of GOD: we rehearse them unto thee with truth, and +thou art surely one of those who have been sent by GOD. + These are the apostles; we have preferred some of them before others; +some of them hath GOD spoken unto, and hath exalted the degree of others of +them. And we gave unto Jesus the son of Mary manifest signs, and strengthened +him with the holy spirit.p And if GOD had pleased, they who came after those +apostles would not have contended among themselves, after manifest signs had +been shown unto them. But they fell to variance; therefore some of them +believed, and some of them believed not; and if GOD had so pleased, they would +not have contended among themselves; but GOD doth what he will. + + i This ark, says Jallalo'ddin, contained the images of the prophets, +and was sent down from heaven to Adam, and at length came to the Israelites, +who put great confidence therein, and continually carried it in the front of +their army, till it was taken by the Amalekites. But on this occasion the +angels brought it back, in the sight of all the people, and placed it at the +feet of Talūt; who was thereupon unanimously acknowledged for their king. + This relation seems to have arisen from some imperfect tradition of the +taking and sending back the ark by the Philistines.4 + k 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 Sakīnat, 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 Shechinah. + l These were the shoes and rod of Moses, the mitre of Aaron, a pot of +manna, and the broken pieces of the two tables of the law.5 + m The number of those who drank out of their hands was about 313.1 It +seems that Mohammed has here confounded Saul with Gideon, who by the divine +direction took with him against the Midianites such of his army only as lapped +water out of their hands, which were 300 men.2 + n Or Goliath. + o Or what he pleased to teach him. Yahya most rationally understands +hereby the divine revelations which David received from GOD; but Jallalo'ddin +the art of making coats of mail (which the Mohammedans believe was that +prophet's peculiar trade), and the knowledge of the language of birds. + p See before p. 10, note k. + + 4 I Sam. iv. v. and vi. 5 Jallalo'ddin. 1 Idem, +Yahya. 2 Judges vii. + + + O true believers, give alms of that which we have bestowed unto you, +before the day cometh wherein there shall be no merchandizing, nor friendship, +nor intercession. The infidels are unjust doers. + GOD! there is no GOD but he;q the living, the self-subsisting: neither +slumber nor sleep seizeth him; to him belongeth whatsoever is in heaven, and +on earth. Who is he than can intercede with him, but through his good +pleasure? He knoweth that which is past, and that which is to come unto them, +and they shall not comprehend anything of his knowledge, but so far as he +pleaseth. His throne is extended over heaven and earth,r and the preservation +of both is no burden unto him. He is the high, the mighty. + Let there be no violence in religion.s Now is right direction manifestly +distinguished from deceit: whoever therefore shall deny Tagut,t and believe in +GOD, he shall surely take hold on a strong handle, which shall not be broken; +GOD is he who heareth and seeth. + GOD is the patron of those who believe; he shall lead them out of +darkness into light: + but as to those who believe not, their patrons are Tagut; they shall lead +them from the light into darkness; they shall be the companions of hell fire, +they shall remain therein forever. + Hast thou not considered him who disputed with Abraham concerning his +LORD,u because GOD had given him the kingdom? When Abraham said, My LORD is +he who giveth life, and killeth: he answered, I give life, and I kill. +Abraham said, Verily GOD bringeth the sun from the east, now do thou bring it +from the west. Whereupon the infidel was confounded; for GOD directeth not +the ungodly people. +260 Or hast thou not considered how he behaved who passed by a city which +had been destroyed, even to her foundations?x He said, How shall GOD quicken +this city, after she hath been dead? And GOD caused him to die for an hundred +years, and afterwards raised him to life. And GOD said, how long hast thou +tarried here? He answered, A day, or part of a day. GOD said, Nay, thou hast +tarried here a hundred years. Now look on thy food and thy drink, they are +not yet corrupted; and look on thine ass: and this have we done that we might +make thee a sign unto men. And look on the bones of thine ass, how we raise +them, and afterwards clothe them with flesh. And when this was shown unto +him, he said, I know that GOD is able to do all things. + + q The following seven lines contain a magnificent description of the +divine majesty and providence; but it must not be supposed the translation +comes up to the dignity of the original. This passage is justly admired by +the Mohammedans, who recite it in their prayers; and some of them wear it +about them, engraved on an agate or other precious stone.3 + r This throne, in Arabic called Corsi, is by the Mohammedans supposed +to be God's tribunal, or seat of justice; being placed under that other called +al Arsh, which they say is his imperial throne. The Corsi allegorically +signifies the divine providence, which sustains and governs the heaven and the +earth, and is infinitely above human comprehension.4 + s This passage was particularly directed to some of Mohammed's first +proselytes, who, having sons that had been brought up in idolatry or Judaism, +would oblige them to embrace Mohammedism by force.1 + t This word properly signifies an idol, or whatever is worshipped +besides GOD-particularly the two idols of the Meccans, Allāt and al Uzza; and +also the devil, or any seducer. + u This was Nimrod, who, as the commentators say, to prove his power of +life and death by ocular demonstration, caused two men to be brought before +him at the same time, one of whom he slew, and saved the other alive. As to +this tyrant's persecution of Abraham, see chapter 21, and the notes thereon. + x The person here meant was Ozair or Ezra, who riding on an ass by the +ruins of Jerusalem, after it had been destroyed by the Chaldeans, doubted in +his mind by what means God could raise the city and its inhabitants again; +whereupon God caused him to die, and he remained in that condition 100 years; +at the end of which God restored him to life, and he found a basket of figs +and a cruse of wine he had with him not in the least spoiled or corrupted; but +his ass was dead, the bones only remaining, and these, while the prophet +looked on, were raised and clothed with flesh, becoming an ass again, which +being inspired with life, began immediately to bray.2 + This apocryphal story may perhaps have taken its rise from Nehemiah's +viewing of the ruins of Jerusalem.3 + + 3 Vide Bobov. de Prec. Moham. p. 5, et Reland. Dissert. de Gemmis Arab +p. 235, 239. 4 Vide D'Herbelot, Bibl. Orient. Art. Corsi. +1 Jallalo'ddin. 2 Jallalo'ddin, Yahya, &c See D'Herbel. Bibl. +Orient. Art. Ozair. 3 Nehem. ii. 12, &c. + + + And when Abraham said, O LORD, show me how thou wilt raise the dead;y God +said, Dost thou not yet believe? He answered, Yea, but I ask this that my +heart may rest at ease. GOD said, take therefore four birds, and divide +them;z then lay a part of them on every mountain; then call them, and they +shall come swiftly unto thee: and know that GOD is mighty and wise. + The similitude of those who lay out their substance, for advancing the +religion of GOD, is as a grain of corn which produceth seven ears, and in +every ear an hundred grains; for GOD giveth twofold unto whom he pleaseth: GOD +is bounteous and wise. + They who lay out their substance for the religion of GOD, and afterwards +follow not what they have so laid out by reproaches or mischief,a they shall +have their reward with their LORD; upon them shall no fear come, neither shall +they be grieved. + A fair speech and to forgive, is better than alms followed by mischief. +GOD is rich and merciful. + O true believers, make not your alms of none effect by reproaching, or +mischief, as he who layeth out what he hath to appear unto men to give alms, +and believeth not in GOD and the last day. The likeness of such a one is as a +flint covered with earth, on which a violent rain falleth, and leaveth it +hard. They cannot prosper in anything which they have gained, for GOD +directeth not the unbelieving people. + And the likeness of those who lay out their substance from a desire to +please GOD, and for an establishment for their souls, is as a garden on a +hill, on which a violent rain falleth, and it bringeth forth its fruits +twofold; and if a violent rain falleth not on it, yet the dew falleth thereon: +and GOD seeth that which ye do. + Doth any of you desire to have a garden of palm-trees and vines,b through +which rivers flow, wherein ye may have all kinds of fruits, and that he may +attain to old age, and have a weak offspring? then a violent fiery wind shall +strike it, so that it shall be burned. Thus GOD declareth his signs unto you, +that ye may consider. + O true believers, bestow alms of the good things which ye have gained, +and of that which we have produced for you out of the earth, and choose not +the bad thereof, to give it in alms, + + y The occasion of this request of Abraham is said to have been on a +doubt proposed to him by the devil, in human form, how it was possible for the +several parts of the 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.4 + z These birds, according to the commentators, were an eagle (a dove, +say others), a peacock, a raven and a cock, which Abraham cut to pieces, and +mingled their flesh and feathers together, or, as some tell us, pounded all in +a mortar, and dividing the mass into four parts, laid them on so many +mountains, but kept the heads, which he had preserved whole, in his hand. +Then he called them each by their name, and immediately one part flew to the +other, till they all recovered their first shape, and then came to be joined +to their respective heads.1 + This seems to be taken from Abraham's sacrifice of birds mentioned by +Moses,2 with some additional circumstances. + a i.e., Either by reproaching the person whom they have relieved with +what they have done for him, or by exposing his poverty to his prejudice.3 + b This garden is an emblem of alms given out of hypocrisy, or attended +with reproaches, which perish, and will be of no service hereafter to the +giver.4 + + 4 See D'Herbelot, p. 13. 1 Jallalo'ddin. See D'Herbelot, +ubi supra. 2 Gen. xv 3 Jallalo'ddin. +4 Idem. + + + such as ye would not accept yourselves, otherwise than by connivance:c +and know that GOD is rich and worthy to be praised. +270 The devil threateneth you with poverty, and commandeth you filthy +covetousness; but GOD promiseth you pardon from himself and abundance: GOD is +bounteous and wise. + He giveth wisdom unto whom he pleaseth; and he unto whom wisdom is given +hath received much good: but none will consider, except the wise of heart. + And whatever alms ye shall give, or whatever vow ye shall vow, verily GOD +knoweth it; but the ungodly shall have none to help them. If ye make your +alms to appear, it is well; but if ye conceal them, and give them unto the +poor, this will be better for you, and will atone for your sins; and GOD is +well informed of that which ye do. + The direction of them belongeth not unto thee; but GOD directeth whom he +pleaseth. The good that ye shall give in alms shall redound unto yourselves; +and ye shall not give unless out of desire of seeing the face of GOD.d And +what good thing ye shall give in alms, it shall be repaid you, and ye shall +not be treated unjustly; unto the poor who are wholly employed in fighting for +the religion of GOD, and cannot go to and fro on the earth; whom the ignorant +man thinketh rich, because of their modesty: thou shalt know them by this +mark, they ask not men with importunity; and what good ye shall give in alms, +verily GOD knoweth it. + They who distribute alms of their substance night and day, in private and +in public, shall have their reward with the LORD; on them shall no fear come, +neither shall they be grieved. + They who devour usury shall not arise from the dead, but as he ariseth +whom Satan hath infected by a touch:e this shall happen to them because they +say, Truly selling is but as usury: and yet GOD hath permitted selling and +forbidden usury. He therefore who when there cometh unto him an admonition +from his LORD abstaineth from usury for the future, shall have what is past +forgiven him, and his affair belongeth unto GOD. But whoever returneth to +usury, they shall be the companions of hell fire, they shall continue therein +forever. + GOD shall take his blessing from usury, and shall increase alms: for GOD +loveth no infidel, or ungodly person. But they who believe and do that which +is right, and observe the stated times of prayer, and pay their legal alms, +they shall have their reward with their LORD: there shall come no fear on +them, neither shall they be grieved. + O true believers, fear GOD, and remit that which remaineth of usury,f if +ye really believe; + but if ye do it not, hearken unto war, which is declared against you from +GOD and his apostle: yet if ye repent, ye shall have the capital of your +money. Deal not unjustly with others, and ye shall not be dealt with +unjustly. + + c That is, on having some amends made by the seller of such goods, +either by abatement of the price, or giving something else to the buyer to +make up the value. + d i.e., For the sake of a reward hereafter, and not for any worldly +consideration.1 + e viz., Like demoniacs or possessed persons, that is, in great horror +and distraction of mind and convulsive agitation of body. + f Or the interest due before usury was prohibited. For this some of +Mohammed's followers exacted of their debtors, supposing they lawfully might.2 + + 1 Jallalo'ddin. 2 Idem. + + + If there be any debtor under a difficulty of paying his debt, let his +creditor wait till it be easy for him to do it; but if ye remit it as alms, it +will be better for you, if ye knew it. +280 And fear the day wherein ye shall return unto GOD; then shall every soul +be paid what it hath gained, and they shall not be treated unjustly. + O true believers, when ye bind yourselves one to the other in a debt for +a certain time, write it down; and let a writer write between you according to +justice, and let not the writer refuse writing according to what GOD hath +taught him; but let him write, and let him who oweth the debt dictate, and let +him fear GOD his LORD, and not diminish aught thereof. But if he who oweth +the debt be foolish, or weak, or be not able to dictate himself, let his +agentg dictate according to equity; and call to witness two witnesses of your +neighboring men; but if there be not two men, let there be a man and two women +of those whom ye shall choose for witnesses: if one of those women should +mistake, the other of them will cause her to recollect. And the witnesses +shall not refuse, whensoever they shall be called. And disdain not to write +it down, be it a large debt, or be it a small one, until its time of payment: +this will be more just in the sight of GOD, and more right for bearing +witness, and more easy, that ye may not doubt. But if it be a present bargain +which ye transact between yourselves, it shall be no crime in you, if ye write +it not down. And take witnesses when ye sell one to the other, and let no +harm be done to the writer, nor to the witness; which if ye do, it will surely +be injustice in you: and fear GOD, and GOD will instruct you, for GOD knoweth +all things. + And if ye be on a journey, and find no writer, let pledges be taken: but +if one of you trust the other, let him who is trusted return what he is +trusted with, and fear GOD his LORD. And conceal not the testimony, for he +who concealeth it hath surely a wicked heart: GOD knoweth that which ye do. + Whatever is in heaven and on earth is GOD'S: and whether ye manifest that +which is in your minds, or conceal it, GOD will call you to account for it, +and will forgive whom he pleaseth, and will punish whom he pleaseth, for GOD +is almighty. + The apostle believeth in that which hath been sent down unto him from his +LORD, and the faithful also. Every one of them believeth in GOD, and his +angels, and his scriptures, and his apostles: we make no distinction at all +between his apostles.h And they say, We have heard, and do obey: we implore +thy mercy, O LORD, for unto thee must we return. + GOD will not force any one beyond its capacity: it shall have the good +which it gaineth, and it shall suffer the evil which it gaineth. O LORD, +punish us not, if we forget, or act sinfully: O LORD, lay not on us a burden +like that which thou hast laid on those who have been before us;i neither make +us, O LORD, to bear what we have not strength to bear, but be favorable unto +us, and spare us, and be merciful unto us. Thou art our patron, help us +therefore against the unbelieving nations. + + g Whoever manages his affairs, whether his father, heir, guardian, or +interpreter.1 + h But this, say the Mohammedans, the Jews do, who receive Moses but +reject Jesus; and the Christians, who receive both those prophets, but reject +Mohammed.2 + i That is, on the Jews, who, as the commentators tell us, were ordered +to kill a man by way of atonement, to give one-fourth of their substance in +alms, and to cut off an unclean ulcerous part,3 and were forbidden to eat fat, +or animals that divided the hoof, and were obliged to observe the sabbath, and +other particulars wherein the Mohammedans are at liberty.4 + + 1 Jallalo'ddin. 2 Idem. 3 Idem. 4 +Yahya. + + + CHAPTER III. + +ENTITLED, THE FAMILY OF IMRAN;k REVEALED AT MEDINA + +IN THE NAME OF THE MOST MERCIFUL GOD. + + AL. M.l There is no GOD but GOD, the living, the self-subsisting: + he hath sent down unto thee the book of the Koran with truth, confirming +that which was revealed before it; for he had formerly sent down the law, and +the gospel a direction unto men; and he had also sent down the distinction +between good and evil. + Verily those who believe not the signs of GOD shall suffer a grievous +punishment; for GOD is mighty, able to revenge. + Surely nothing is hidden from GOD, of that which is on earth, or in +heaven: it is he who formeth you in the wombs, as he pleaseth; there is no GOD +but he, the mighty, the wise. + It is he who hath sent down unto thee the book, wherein are some verses +clear to be understood, they are the foundation of the book; and others are +parabolical.m But they whose hearts are perverse will follow that which is +parabolical therein, out of love of schism, and a desire of the interpretation +thereof; yet none knoweth the interpretation thereof, except God. But they +who are well grounded in the knowledge say, We believe therein, the whole is +from our LORD; and none will consider except the prudent. + O LORD, cause not our hearts to swerve from truth, after thou hast +directed us: and give us from thee mercy, for thou art he who giveth. + O LORD, thou shalt surely gather mankind together, unto a day of +resurrection: there is no doubt of it, for GOD will not be contrary to the +promise. + As for the infidels, their wealth shall not profit them anything, nor +their children, against GOD: they shall be the fuel of hell fire. + According to the wont of the people of Pharaoh, and of those who went +before them, they charged our signs with a lie; but GOD caught them in their +wickedness, and GOD is severe in punishing. +10 Say unto those who believe not, Ye shall be overcome, and thrown +together into hell; and an unhappy couch shall it be. + Ye have already had a miracle shown you in two armies, which attacked +each other:n one army fought for GOD'S true religion, but the other were +infidels; they saw the faithful twice as many as themselves in their eyesight; +for GOD strengthened with his help whom he pleaseth. Surely herein was an +example unto men of understanding. + + k This name is given in the Korān to the father of the Virgin Mary. +See below, p. 35. + l For the meaning of these letters the reader is referred to the +Preliminary Discourse, Sect. III. + m This passage is translated according to the exposition of al +Zamakhshari and al Beidāwi, which seems to be the truest. + The contents of the Korān are here distinguished into such passages as +are to be taken in the literal sense, and such as require a figurative +acceptation. The former being plain and obvious to be understood, compose the +fundamental part, or, as the original expresses it, the mother of the book, +and contain the principal doctrines and precepts; agreeably to and +consistently with which, those passages which are wrapt up in metaphors, and +delivered in an enigmatical, allegorical style, are always to be interpreted.5 + n The sign or miracle here meant, was the victory gained by Mohammed in +the second year of the Hejra, over the idolatrous Meccans, headed by Abu +Sofiān, in the valley of Bedr, which is situate near the sea, between Mecca +and Medina. Mohammed's forces consisted of no more than three hundred and +nineteen men, but the enemy's army of near a thousand, notwithstanding which +odds he put them to flight, having killed seventy of the principal Koreish, +and taken as many prisoners, with the loss of only fourteen of his own men.1 +This was the first victory obtained by the prophet, and though it may seem no +very considerable action, yet it + + 5 See the Prelim. Disc. Sect. III. 1 Elmacin. p. 5. Hottinger. +Hist. Orient. l. 2, c. 4. Abulfed. Vit. Moham. p. 56, &c. Prideaux's Life of +Mahom. p. 71, &c. + + + The love and eager desire of wives, and children, and sums heaped up of +gold and silver, and excellent horses, and cattle, and land, is prepared for +men: this is the provision of the present life; but unto GOD shall be the most +excellent return. + Say, Shall I declare unto you better things than this? For those who are +devout are prepared with their LORD gardens through which rivers flow; therein +shall they continue forever: and they shall enjoy wives free from impurity, +and the favor of GOD; for GOD regardeth his servants + who say, O LORD, we do sincerely believe; forgive us therefore our sins, +and deliver us from the pain of hell fire: + the patient, and the lovers of truth, and the devout, and the almsgivers, +and those who ask pardon early in the morning. + GOD hath borne witness that there is no GOD but he; and the angels, and +those who are endowed with wisdom, profess the same; who executeth +righteousness; there is no GOD but he; the mighty, the wise. + Verily the true religion in the sight of GOD is Islām;o and they who had +received the scriptures dissented not therefrom, until after the knowledge of +God's unity had come unto them, out of envy among themselves; but whosoever +believeth not in the signs of GOD, verily GOD will be swift in bringing him to +account. + If they dispute with thee, say, I have resigned myself unto GOD, and he +who followeth me doth the same; + and say unto them who have received the scriptures, and to the ignorant,p +Do ye profess the religion of Islam? now if they embrace Islam, they are +surely directed; but if they turn their backs, verily unto thee belongeth +preaching only; for GOD regardeth his servants. +20 And unto those who believe not in the signs of GOD, and slay the +prophets without a cause, and put those men to death who teach justice; +denounce unto them a painful punishment. + These are they whose works perish in this world, and in that which is to +come; and they shall have none to help them. + +was of great advantage to him, and the foundation of all his future power and +success. For which reason it is famous in the Arabian history, and more than +once vaunted in the Korān,2 as an effect of the divine assistance. The +miracle, it is said, consisted in three things: 1. Mohammed, by the direction +of the angel Gabriel, took a handful of gravel and threw it toward the enemy +in the attack, saying, May their faces be confounded; whereupon they +immediately turned their backs and fled. But though the prophet seemingly +threw the gravel himself, yet it is told in the Korān,3 that it was not he, +but God, who threw it, that is to say, by the ministry of his angel. 2. The +Mohammedan troops seemed to the infidels to be twice as many in number as +themselves, which greatly discouraged them. And 3. God sent down to their +assistance first a thousand and afterwards three thousand angels, led by +Gabriel, mounted on his horse Haizūm; and, according to the Korān,4 these +celestial auxiliaries really did all the execution, though Mohammed's men +imagined themselves did it, and fought stoutly at the same time. + o The proper name of the Mohammedan religion, which signifies the +resigning or devoting one's self entirely to GOD and his service. This they +say is the religion which all the prophets were sent to teach, being founded +on the unity of GOD.5 + p i.e., The pagan Arabs, who had no knowledge of the scriptures.1 + + 2 See this chapter below, and c. 8 and 32. 3 Cap. 8, not far +from the beginning. 4 Ibid. +5 Jallalo'ddin, al Beidāwi. 1 Idem. + + + Hast thou not observed those unto whom part of the scripture was given?q +They were called unto the book of GOD, that it might judge between them;r then +some of them turned their backs, and retired afar off. + This they did because they said, the fire of hell shall by no means touch +us, but for a certain number of days;s and that which they had falsely devised +hath deceived them in their religion. + How then will it be with them, when we shall gather them together at the +day of judgment,t of which there is no doubt; and every soul shall be paid +that which it hath gained, neither shall they be treated unjustly? + Say, O GOD, who possessest the kingdom; thou givest the kingdom unto whom +thou wilt, and thou takest away the kingdom from whom thou wilt: thou exaltest +whom thou wilt, and thou humblest whom thou wilt: in thy hand is good, for +thou art almighty. + Thou makest the night to succeed the day: thou bringest forth the living +out of the dead, and thou bringest forth the dead out of the living;u and +providest food for whom thou wilt without measure. + Let not the faithful take the infidels for their protectors, rather than +the faithful: he who doth this shall not be protected of GOD at all; unless ye +fear any danger from them: but GOD warneth you to beware of himself; for unto +GOD must ye return. Say, Whether ye conceal that which is in your breasts, or +whether ye declare it, GOD knoweth it; for he knoweth whatever is in heaven, +and whatever is on earth: GOD is almighty. + On the last day every soul shall find the good which it hath wrought, +present; and the evil which it hath wrought, it shall wish that between itself +and that were a wide distance: but GOD warneth you to beware of himself; for +GOD is gracious unto his servants. + Say, If ye love GOD, follow me: then GOD shall love you, and forgive you +your sins; for GOD is gracious and merciful. Say, Obey GOD, and his apostle; +but if ye go back, verily GOD loveth not the unbelievers. + + q That is, the Jews. + r This passage was revealed on occasion of a dispute Mohammed had with +some Jews, which is differently related by the commentators. + Al Beidāwi says that Mohammed going one day into a Jewish synagogue, +Naļm Ebn Amru and al Hareth Ebn Zeid asked him what religion he was of? To +which he answering, "Of the religion of Abraham;" they replied, "Abraham was a +Jew." But on Mohammed's proposing that the Pentateuch might decide the +question, they would by no means agree to it. + But Jallalo'ddin tells us that two persons of the Jewish religion having +committed adultery, their punishment was referred to Mohammed, who gave +sentence that they should be stoned, according to the law of Moses. This the +Jews refused to submit to, alleging there was no such command in the +Pentateuch; but on Mohammed's appealing to the book, the said law was found +therein. Whereupon the criminals were stoned, to the great mortification of +the Jews. + It is very remarkable that this law of Moses concerning the stoning of +adulterers is mentioned in the New Testament2 (though I know some dispute the +authenticity of that whole passage), but is not now to be found, either in the +Hebrew or Samaritan Pentateuch, or in the Septuagint; it being only said that +such shall be put to death.3 This omission is insisted on by the Mohammedans +as one instance of the corruption of the law of Moses by the Jews. + It is also observable that there was a verse once extant in the Korān, +commanding adulterers to be stoned; and the commentators say the words only +are abrogated, the sense or law still remaining in force.4 + s i.e., Forty; the time their forefathers worshipped the calf.5 Al +Beidāwi adds, that some of them pretended their punishment was to last but +seven days, that is, a day for every thousand years which they supposed the +world was to endure; and that they imagined they were to be so mildly dealt +with, either by reason of the intercession of their fathers the prophets, or +because GOD had promised Jacob that his offspring should be punished but +slightly. + t The Mohammedans have a tradition that the first banner of the +infidels that shall be set up, on the day of judgment, will be that of the +Jews; and that GOD will first reproach them with their wickedness, over the +heads of those who are present, and then order them to hell.6 + u As a man from seed, and a bird from an egg; and vice versā.1 + + 2 John viii. 5. 3 Levit. xx. 10. See Whiston's Essay towards +restoring the true text of the Old Test. p. 99, 100. +4 See the Prelim. Disc. Sect. III. 5 See before, p. 10, note g. + 6 Al Beidåwi. 1 Jallalo'ddin + + +30 GOD hath surely chosen Adam, and Noah, and the family of Abraham, and +the family of Imrānx above the rest of the world; a race descending the one +from the other: GOD is he who heareth and knoweth. + Remember when the wife of Imrāny said, LORD, verily I have vowed unto +thee that which is in my womb, to be dedicated to thy service;z accept it +therefore of me; for thou art he who heareth and knoweth. And when she was +delivered of it, she said, LORD, verily I have brought forth a female (and GOD +well knew what she had brought forth), and a male is not as a female.a I have +called her MARY; and I commend her to thy protection, and also her issue, +against Satan driven away with stones.b + + x Or Amrān, is the name of two several persons, according to the +Mohammedan tradition. One was the father of Moses and Aaron; and the other +was the father of Moses and Aaron; and the other was the father of the Virgin +Mary;2 but he is called by some Christian writers Joachim. The commentators +suppose the first, or rather both of them, to be meant in this place; however, +the person intended in the next passage, it is agreed, was the latter; who +besides Mary the mother of Jesus, had also a son named Aaron,3 and another +sister, named Ishį (or Elizabeth), who married Zacharias, and was the mother +of John the Baptist; whence that prophet and Jesus are usually called by the +Mohammedans, The two sons of the aunt, or the cousins german. + From the identity of names it has been generally imagined by Christian +writers4 that the Korān here confounds Mary the mother of Jesus, with Mary or +Miriam the sister of Moses and Aaron; which intolerable anachronism, if it +were certain, is sufficient of itself to destroy the pretended authority of +this book. But though Mohammed may be supposed to have been ignorant enough +in ancient history and chronology to have committed so gross a blunder, yet I +do not see how it can be made out from the words of the Korān. For it does +not follow, because two persons have the same name, and have each a father and +brother who bear the same names, that they must therefore necessarily be the +same person: besides, such a mistake is inconsistent with a number of other +places in the Korān, whereby it manifestly appears that Mohammed well knew and +asserted that Moses preceded Jesus several ages. And the commentators +accordingly fail not to tell us that there had passed about one thousand eight +hundred years between Amrān the father of Moses, and Amrān the father of the +Virgin Mary: they also make them the sons of different persons; the first, +they say, was the son of Yeshar, or Izhar (though he was really his brother),5 +the son of Kāhath, the son of Levi; and the other was the son of Mathān,6 +whose genealogy they trace, but in a very corrupt and imperfect manner, up to +David, and thence to Adam.7 + It must be observed that though the Virgin Mary is called in the Korān1 +the sister of Aaron, yet she is nowhere called the sister of Moses; however, +some Mohammedan writers have imagined that the same individual Mary, the +sister of Moses, was miraculously preserved alive from his time till that of +Jesus Christ, purposely to become the mother of the latter.2 + y The Imrān here mentioned was the father of the Virgin Mary, and his +wife's name was Hannah, or Ann, the daughter of Fakudh. This woman, say the +commentators, being aged and barren, on seeing a bird feed her young ones, +became very desirous of issue, and begged a child of GOD, promising to +consecrate it to his service in the temple; whereupon she had a child, but it +proved a daughter.3 + z The Arabic word is free, but here signifies particularly one that is +free or detached from all worldly desires and occupations, and wholly devoted +to GOD'S service.4 + a Because a female could not minister in the temple as a male could.5 + b 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 Mohammedans, at the pilgrimage +of Mecca, throw a certain number of stones at the devil, with certain +ceremonies, in the valley of Mina.6 + It is not improbable that the pretended immaculate conception of the +Virgin Mary is intimated in this passage; for according to a tradition of +Mohammed, every person that comes into the world is touched at his birth by +the devil, and therefore cries out: Mary and her son only excepted, between +whom and the evil spirit God placed a veil, so that his touch did not reach +them.7 And for this reason, they say, neither of them were guilty of any sin, +like the rest of the children of Adam:8 which peculiar grace they obtained by +virtue of this recommendation of them by Hannah to God's protection. + + 2 Al Zamakhshari, al Beidāwi. 3 Kor. c. 19. 4 +Vide Reland. de Rel. Moh. p. 211 Marracc. in Alc. p. 115, &c. Prideaux, +Letter to the Deists, p. 185. 5 Exod. vi. 18. 6 Al Zamakh. al +Beidāwi. 7 Vide Reland. ubi sup. D'Herbelot, Bibl. Orient. p. 583. +1 Cap. 19. 2 Vide Guadagnol. Apolog. pro Rel. Christ. contra Ahmed Ebn +Zein al Abedin. p. 279. +3 Al Beidāwi, al Thalabi. 4 Jallalo'ddin, al Zamakhshari. + 5 Jallalo'ddin. 6 See the Prelim. Disc. Sect. IV. +7 Jallalo'ddin, al Beidāwi. 8 Kitada. + + + Therefore the LORD accepted her with a gracious acceptance,c and caused +her to bear an excellent offspring. And Zacharias took care of the child; +whenever Zacharias went into the chamber to her, he found provisions with +her:d and he said, O Mary, whence hadst thou this? she answered, This is from +GOD, for GOD provideth for whom he pleaseth without measure.e + There Zacharias called on his LORD, and said, LORD, give me from thee a +good offspring, for thou art the hearer of prayer. And the angelsf called to +him, while he stood praying in the chamber, + saying, Verily GOD promiseth thee a son named John, who shall bear +witness to the Wordg which cometh from GOD; and honourable person, chaste,h +and one of the righteous prophets. + He answered, LORD, how shall I have a son, when old age hath overtaken +me,i and my wife is barren? The angel said, So GOD doth that which he +pleaseth. + Zacharias answered, LORD, give me a sign. The angel said, Thy sign shall +be, that thou shalt speak unto no mank for three days, otherwise than by +gesture: remember thy LORD often, and praise him evening and morning. + And when the angels said, O Mary, verily GOD hath chosen thee, and hath +purified thee and hath chosen thee above all the women of the world: + O Mary, be devout towards thy LORD, and worship, and bow down with those +who bow down. + This is a secret history: we reveal it unto thee, although thou wast not +present with them when they threw in their rods to cast lots which of them +should have the education of Mary;l neither wast thou with them, when they +strove among themselves. +40 When the angels said; O Mary, verily GOD sendeth thee good tidings, that +thou shalt bear the Word proceeding from himself; his name shall be CHRIST +JESUS the son of Mary, honourable in this world and in the world to come, and +one of those who approach near to the presence of GOD; + + c Though the child happened not to be a male, yet her mother presented +her to the priests who had the care of the temple, as one dedicated to GOD; +and they having received her, she was committed to the care of Zacharias, as +will be observed by-and-bye, and he built her an apartment in the temple, and +supplied her with necessaries.9 + d The commentators say that none went into Mary's apartment but +Zacharias himself, and that he locked seven doors upon her, yet he found she +had always winter fruits in summer, and summer fruits in winter.10 + e There is a story of Fātema, Mohammed's daughter, that she once +brought two loaves and a piece of flesh to her father, who returned them to +her, and having called for her again, when she uncovered the dish, it was full +of bread and meat; and on Mohammed's asking her whence she had it, she +answered in the words of this passage: This is from GOD; for GOD provideth for +whom he pleaseth without measure. Whereupon he blessed GOD, who thus favoured +her, as he had the most excellent of the daughters of Israel.1 + f Though the word be in the plural, yet the commentators say it was the +angel Gabriel only. The same is to be understood where it occurs in the +following passages. + g That is, Jesus, who, al Beidāwi says, is so called because he was +conceived by the word or command of GOD without a father. + h The original word signifies one who refrains not only from women, but +from all other worldly delights and desires. Al Beidāwi mentions a tradition, +that during his childhood some boys invited him to play, but he refused, +saying that he was not created to play. + i Zacharias was then ninety-nine years old, and his wife eighty-nine.2 + k Though he could not speak to anybody else, yet his tongue was at +liberty to praise GOD as he is directed to do by the following words. + l When Mary was first brought to the temple, the priests, because she +was the daughter of one of their chiefs, disputed among themselves who should +have the education of her. Zacharias insisted that he ought to be preferred, +because he had married her aunt; but the others not consenting that it should +be so, they agreed to decide the matter by casting of lots; whereupon twenty- +seven of them went to the river Jordan and threw in their rods (or arrows +without heads or feathers, such as the Arabs used for the same purpose), on +which they had written some passages of the law; but they all sank except that +of Zacharias, which floated on the water; and he had thereupon the care of the +child committed to him.3 + + 9 Jallalo'ddin, al Beidāwi. Vide Lud. de Dieu, in not. ad Hist. +Christi Xaverii, p. 542. 10 Al Beidāwi. Vide de Dieu, ubi +sup. p. 548. 1 Al Beidāwi 2 Idem. 3 Idem. +Jallalo'ddin, &c. + + + and he shall speak unto men in the cradle,m and when he is grown up;n and +he shall be one of the righteous: + she answered, LORD, how shall I have a son, since a man hath not touched +me? the angel said, So GOD createth that which he pleaseth: when he decreeth a +thing, he only saith unto it, Be, and it is: + GOD shall teach him the scripture, and wisdom, and the law, and the +gospel; and shall appoint him his apostle to the children of Israel; and he +shall say, Verily I come unto you with a sign from your LORD; for I will make +before you, of clay, as it were the figure of a bird;o then I will breathe +thereon, and it shall become a bird, by the permission of GOD;p and I will +heal him that hath been blind from his birth; and the leper: and I will raise +the deadq by the permission of GOD: and I will prophesy unto you what ye eat, +and what ye lay up for store in your houses. Verily herein will be a sign +unto you, if ye believe. + And I come to confirm the law which was revealed before me and to allow +unto you as lawful part of that which hath been forbidden you:r and I come +unto you with a sign from your LORD; therefore fear GOD, and obey me. Verily +GOD is my LORD, and your LORD; therefore serve him. This is the right way. + + m Besides an instance of this given in the Korān itself,1 which I shall +not here anticipate, a Mohammedan writer, (of no very great credit, indeed) +tells two stories, one of Jesus's speaking while in his mother's womb, to +reprove her cousin Joseph for his unjust suspicions of her;2 and another of +his giving an answer to the same person soon after he was born. For Joseph +being sent by Zacharias to seek Mary (who had gone out of the city by night to +conceal her delivery) and having found her began to expostulate with her, but +she made no reply; whereupon the child spoke these words: Rejoice, O Joseph, +and be of good cheer; for God hath brought me forth from the darkness of the +womb, to the light of the world; and I shall go to the children of Israel, and +invite them to the obedience of God.3 + These seem all to have been taken from some fabulous traditions of the +eastern Christians, one of which is preserved to us in the spurious gospel of +the Infancy of Christ; where we read that Jesus spoke while yet in the cradle, +and said to his mother, Verily I am Jesus the Son of God, the word which thou +hast brought forth, as the angel Gabriel did declare unto thee; and my father +hath sent me to save the world.4 + n The Arabic word properly signifies a man in full age, 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.5 + o Some say it was a bat,6 though others suppose Jesus made several +birds of different sorts. + This circumstance is also taken from the following fabulous tradition, +which may be found in the spurious gospel above mentioned. Jesus being seven +years old, and at play with several children of his age, they made several +figures of birds and beasts, for their diversion, of clay; 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.8 + p The commentators observe that these words are added here, and in the +next sentence, lest it should be thought Jesus did these miracles by his own +power, or was GOD.9 + q Jallalo'ddin mentions three persons whom Christ restored to life, and +who lived several years after, and had children, viz., Lazarus, the widow's +son, and the publican's (I suppose he means the ruler of the synagogue's) +daughter. He adds that he also raised Shem the son of Noah, who, as another +writes10 thinking he had been called to judgment, came out of his grave with +his head half grey, whereas men did not grow grey in his days; after which he +immediately died again. + r Such as the eating of fish that have neither fins nor scales, the +caul and fat of animals, and camel's flesh, and to work on the sabbath. These +things, say the commentators, being arbitrary institutions in the law of +Moses, were abrogated by Jesus; as several of the same kind, instituted by the +latter, have been since abrogated by Mohammed.1 + + 1 Cap. 19. 2 Vide Sikii notas in Evang. Infant. p. 5. + 3 Al Kessai, apud eundem 4 Evang. Infant. p. 5. 5 +Jallalo'ddin. Al Beidāwi. 6 Jallalo'ddin. 7 Al Thalabi + 8 Evang. Infant. p. 111, &c 9 Al Beidāwi, &c. 10 Al +Thalabi. 1 Al Beidāwi. Jallalo'ddin. + + + But when Jesus perceived their unbelief, he said, Who will be my helpers +towards GOD? The apostles answered,s We will be the helpers of GOD; we +believe in GOD, and do thou bear witness that we are true believers. + O LORD, we believe in that which thou hast sent down, and we have +followed thy apostle; write us down therefore with those who bear witness of +him. + And the Jews devised a stratagem against him;t but GOD devised a +stratagem against them;u and GOD is the best deviser of stratagems. + + s In Arabic, al Hawāriyūn; which word they derive from Hāra, to be +white, and suppose the apostles were so called either from the candour and +sincerity of their minds, or because they were princes and wore white +garments, or else because they were by trade fullers.2 According to which +last opinion, their vocation is thus related; that as Jesus passed by the +seaside, 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 Hawārya signifies one that is sent, a messenger or apostle.3 + t i.e., They laid a design to take away his life. + u This stratagem of God's was the taking of Jesus up into heaven, and +stamping his likeness on another person, who was apprehended and crucified in +his stead. For it is the constant doctrine of the Mohammedans that it was not +Jesus himself who underwent that ignominious death, but somebody else in his +shape and resemblance.4 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 effigy, 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.5 + It is supposed by several that this story was an original invention of +Mohammed's; but they are certainly mistaken; for several sectaries held the +same opinion, long before his time. The Basilidians,6 in the very beginning +of Christianity, denied that Christ himself suffered, but that Simon the +Cyrenean was crucified in his place. The Cerinthians 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,7 or those who thought they had +crucified him.8 + I have in another place9 mentioned an apocryphal gospel of Barnabas, a +forgery originally of some nominal Christians, but interpolated since by +Mohammedans; which gives this part of the history of Jesus with circumstances +too curious to be omitted. It is therein related, that the moment the Jews +were going to apprehend Jesus in the garden, he was snatched up into the third +heaven by the ministry of four angels, Gabriel, Michael, Raphael and Uriel; +that he will not die till the end of the world, and that it was Judas who was +crucified in his stead; God having permitted that traitor to appear so like +his master, in the eyes of the Jews, that they took and delivered him to +Pilate. That this resemblance was so great, that it deceived the Virgin Mary +and the Apostles themselves; but that Jesus Christ afterward obtained leave of +God to go and comfort them. That Barnabas having then asked him, why the +divine goodness had suffered the mother and disciples of so holy a prophet to +believe even for one moment that he had died in so ignominious a manner? +Jesus returned the following answer. "O Barnabas, believe me that every sin, +how small soever, is punished by God with great torment, because God is +offended with sin. My mother therefore and faithful disciples, having loved +me with a mixture of earthly love, the just God has been pleased to punish +this love with their present grief, that they might not be punished for it +hereafter in the flames of hell. And as for me, though I have myself been +blameless in the world, yet other men having called me God and the Son of God; +therefore God, that I might not be mocked by the devils at the day of +judgment, has been pleased that in this world I should be mocked by men with +the death of Judas, making everybody believe that I died upon the cross. And +hence it is that this mocking is still to continue till the coming of +Mohammed, the messenger of God; who, coming into the world, will undeceive +every one who shall believe in the law of God from this mistake.1 + + 2 Idem. 3 Vide Ludolfi Lexic. Ęthiop. col. 40, et Golii notas +ad cap. 61 Korāni, p. 205. 4 See Kor. c. 4. +5 Vide Marracc. in Alc. p. 113, &c., et in Prodr. part iii. p. 63, &c. + 6 Irenęus, l. I, c. 23, &c. Epiphan. Hęres. 24, num. iii. +7 Photius, Bibl. Cod. 114, col. 291. 8 Toland's Nararenus, p 17, +&c. 9 Prelim. Disc. Sect. IV. 1 See the Menagiana. tom. +iv. p. 326, &c. + + + When GOD said, O Jesus, verily I will cause thee to die,x and I will take +thee up unto me,y and I will deliver thee from the unbelievers; and I will +place those who follow thee above the unbelievers, until the day of +resurrection:z then unto me shall ye return, and I will judge between you of +that concerning which ye disagree. + Moreover, as for the infidels, I will punish them with a grievous +punishment in this world, and in that which is to come; and there shall be +none to help them. +50 But they who believe, and do that which is right, he shall give them +their reward: for GOD loveth not the wicked doers. + These signs and this prudent admonition do we rehearse unto thee. + Verily the likeness of Jesus in the sight of GOD is as the likeness of +Adam; he created him out of the dust, and then said unto him, Be; and he was.a + This is the truth from thy LORD; be not therefore one of those who doubt; + and whoever shall dispute with thee, concerning him,b after the knowledge +which hath been given thee, say unto them, Come, let us call together our sons +and your sons, and our wives and your wives, and ourselves and yourselves; +then let us make imprecations, and lay the curse of GOD on those who lie.c + Verily this is a true history: and there is no GOD, but GOD; and GOD is +most mighty and wise. + If they turn back, GOD well knoweth the evil doers. + Say, O ye who have received the scripture, come to a just determination +between us and you;d that we worship not any except GOD, and associate no +creature with him; and that the one of us take not the other for lords,e +beside GOD. But if they turn back, say, Bear witness that we are true +believers. + + x It is the opinion of a great many Mohammedans that Jesus was taken up +into heaven without dying; which opinion is consonant to what is delivered in +the spurious gospel above mentioned. Wherefore several of the commentators +say that there is a hysteron proteron in these words, I will cause thee to +die, and I will take thee up unto me; and that the copulative does not import +order, or that he died before his assumption; the meaning being this, viz., +that GOD would first take Jesus up to heaven, and deliver him from the +infidels, and afterwards cause him to die; which they suppose is to happen +when he shall return into the world again, before the last day.2 Some, +thinking the order of the words is not to be changed, interpret them +figuratively, and suppose their signification to be that Jesus was lifted up +while he was asleep, or that GOD caused him to die a spiritual death to all +worldly desires. But others acknowledge that he actually died a natural +death, and continued in that state three hours, or, according to another +tradition, seven hours; after which he was restored to life, and then taken up +to heaven.3 + y Some Mohammedans say this was done by the ministry of Gabriel; but +others that a strong whirlwind took him up from Mount Olivet.4 + z That is, they who believe in Jesus (among whom the Mohammedans reckon +themselves) shall be for ever superior to the Jews, both in arguments and in +arms. And accordingly, says al Beidāwi, to this very day the Jews have never +prevailed either against the Christians or Moslems, nor have they any kingdom +or established government of their own. + a He was like to Adam in respect of his miraculous production by the +immediate power of GOD.1 + b Namely, Jesus. + c To explain this passage their commentators tell the following story. +That some Christians, with their bishop named Abu Hareth, coming to Mohammed +as ambassadors from the inhabitants of Najrān, and entering into some disputes +with him touching religion and the history of Jesus Christ, they agreed the +next morning to abide the trial here mentioned, as a quick way of deciding +which of them were in the wrong. Mohammed met them accordingly, accompanied +by his daughter Fātema, his son-in-law Ali, and his two grandsons, Hasan and +Hosein, and desired them to wait till he had said his prayers. But when they +saw him kneel down, their resolution failed them, and they durst not venture +to curse him, but submitted to pay him tribute.2 + d That is, to such terms of agreement as are indisputably consonant to +the doctrine of all the prophets and scriptures, and therefore cannot be +reasonably rejected.3 + e Besides other charges of idolatry on the Jews and Christians, +Mohammed accused them of paying too implicit an obedience to their priests and +monks, who took upon them to pronounce what things were lawful, and what +unlawful, and to dispense with the laws of GOD.4 + + 2 See the Prelim. Disc. Sect. IV. 3 Al Beidāwi. 4 Al +Thalabi. See 2 Kings ii. I, II +1 Jallalo'ddin, &c 2 Jallalo'ddin, al Beidāwi. 3 Idem. + 4 Idem. + + + O ye to whom the scriptures have been given, why do ye dispute concerning +Abraham,f since the Law and the Gospel were not sent down until after him? Do +ye not therefore understand? + Behold ye are they who dispute concerning that which ye have some +knowledge in; why therefore do you dispute concerning that which ye have no +knowledge of?g GOD knoweth, but ye know not. +60 Abraham was neither a Jew nor a Christian; but he was of the true +religion, one resigned unto God, and was not of the number of the idolaters. + Verily the men who are the nearest of kin unto Abraham are they who +follow him; and this prophet, and they who believed on him: GOD is the patron +of the faithful. + Some of those who have received the scriptures desire to seduce you;h but +they seduce themselves only, and they perceive it not. + O ye who have received the scriptures, why do ye not believe in the signs +of GOD, since ye are witnesses of them? + O ye who have received the scriptures, why do you clothe truth with +vanity, and knowingly hide the truth?i + And some of those to whom the scriptures were given say, Believe in that +which hath been sent down unto those who believe, in the beginning of the day, +and deny it in the end thereof; that they may go back from their faith;k + and believe him only who followeth your religion. Say, Verily the true +direction is the direction of GOD, that there may be given unto some other a +revelation like unto what hath been given unto you. Will they dispute with +you before your Lord? Say, Surely excellence is in the hand of GOD, he giveth +it unto whom he pleaseth; GOD is bounteous and wise: + he will confer peculiar mercy on whom he pleaseth; for GOD is endued with +great beneficence. + + f viz., By pretending him to have been of your religion. + g i.e., Ye perversely dispute even concerning those things which ye +find in the law and the gospel, whereby it appears they were both sent down +long after Abraham's time; why then will ye offer to dispute concerning such +points of Abraham's religion, of which your scriptures say nothing, and of +which ye consequently can have no knowledge?5 + h This passage was revealed when the Jews endeavoured to pervert +Hodheifa, Ammār, and Moādh to their religion.1 + i The Jews and Christians are again accused of corrupting the +scriptures and stifling the prophecies concerning Mohammed. + k The commentators, to explain this passage, say that Caab Ebn al +Ashraf and Malec Ebn al Seif (two Jews of Medina) advised their companions, +when the Keblah was changed,2 to make as if they believed it was done by the +divine direction, and to pray towards the Caaba in the morning, but that in +the evening they should pray, as formerly, towards the temple of Jerusalem; +that Mohammed's followers, imagining the Jews were better judges of this +matter than themselves, might imitate their example. But others say these +were certain Jewish priests of Khaibar, who directed some of their people to +pretend in the morning that they had embraced Mohammedism, but in the close of +the day to say that they had looked into their books of scripture, and +consulted their Rabbins, and could not find that Mohammed was the person +described and intended in the law, by which trick they hoped to raise doubts +in the minds of the Mohammedans.3 + + Al Beidāwi. 1 Idem. 2 See before, c. 2, p. 16. + 3 Al Beidāwi + + + There is of those who have received the scriptures, unto whom if thou +trust a talent he will restore it unto thee;l and there is also of them, unto +whom if thou trust a dinār, he will not restore it unto thee, unless thou +stand over him continually with great urgency.m + This they do because they say, We are not obliged to observe justice with +the heathen: but they utter a lie against GOD, knowingly. +70 Yea, whoso keepeth his covenant, and feareth God, GOD surely loveth +those who fear him. + But they who make merchandise of GOD'S covenant, and of their oaths, for +a small price, shall have no portion in the next life, neither shall GOD speak +to them or regard them on the day of resurrection, nor shall he cleanse them; +but they shall suffer a grievous punishment. + And there are certainly some of them who read the scriptures perversely, +that ye may think what they read to be really in the scriptures, yet it is not +in the scripture; and they say, This is from GOD; but it is not from GOD: and +they speak that which is false concerning GOD, against their own knowledge. + It is not fit for a man, that GOD should give him a book of revelations, +and wisdom, and prophecy; and then he should say unto men, Be ye worshippers +of me, besides GOD; but he ought to say, Be ye perfect in knowledge and in +works, since ye know the scriptures, and exercise yourselves therein.n + GOD hath not commanded you to take the angels and the prophets for your +lords: Will he command you to become infidels, after ye have been true +believers? + And remember when GOD accepted the covenant of the prophets,o saying, +This verily is the scripture and the wisdom which I have given you: hereafter +shall an apostle come unto you, confirming the truth of that scripture which +is with you; ye shall surely believe in him, and ye shall assist him. GOD +said, Are ye firmly resolved, and do ye accept my covenant on this condition? +They answered, We are firmly resolved: God said, Be ye therefore witnesses; +and I also bear witness with you: + and whosoever turneth back after this, they are surely the transgressors. + Do they therefore seek any other religion but GOD'S? since to him is +resigned whosoever is in heaven or on earth, voluntarily or of force: and to +him shall they return. + + l As an instance of this, the commentators bring Abd'allah Ebn Salām, a +Jew, very intimate with Mohammed,4 to whom one of the Koreish lent 1,200 +ounces of gold, which he very punctually repaid at the time appointed.5 + m Al Beidāwi produces an example of such a piece of injustice in one +Phineas Ebn Azūra, a Jew, who borrowed a dinār, which is a gold coin worth +about ten shillings, of a Koreishite, and afterwards had the conscience to +deny it. + But the person more directly struck at in this passage was the above- +mentioned Caab Ebn al Ashraf, a most inveterate enemy of Mohammed and his +religion, of whom Jallalo'ddin relates the same story as al Beidāwi does of +Phineas. This Caab, after the battle of Bedr, went to Mecca, and there, to +excite the Koreish to revenge themselves, made and recited verses lamenting +the death of those who were slain in that battle, and reflecting very severely +on Mohammed; and he afterwards returned to Medina, and had the boldness to +repeat them publicly there also, at which Mohammed was so exceedingly provoked +that he proscribed him, and sent a party of men to kill him, and he was +circumvented and slain by Mohammed Ebn Moslema, in the third year of the +Hejra.1 Dr. Prideaux2 has confounded the Caab we are now speaking of with +another very different person of the same name, and a famous poet, but who was +the son of Zohair, and no Jew, as a learned gentleman has already observed.3 +In consequence of which mistake, the doctor attributes what the Arabian +historians write of the latter to the former, and wrongly affirms that he was +not put to death by Mohammed. + Some of the commentators, however, suppose that in the former part of +this passage the Christians are intended, who, they say, are generally people +of some honour and justice; and in the latter part the Jews, who, they think, +are more given to cheating and dishonesty.4 + n This passage was revealed, say the commentators, in answer to the +Christians, who insisted that Jesus had commanded them to worship him as GOD. +Al Beidāwi adds that two Christians, named Abu Rāfé al Koradhi and al Seyid al +Najrāni, offered to acknowledge Mohammed for their Lord, and to worship him; +to which he answered, GOD forbid that we should worship any besides GOD. + o Some commentators interpret this of the children of Israel +themselves, of whose race the prophets were. But others say the souls of all +the prophets, even of those who were not then born, were present on Mount +Sinai when GOD gave the law to Moses, and that they entered into the covenant +here mentioned with him. A story borrowed by Mohammed from the Talmudists, +and therefore most probably his true meaning in this place. + + 4 See Prideaux's Life of Mahom. p. 33. 5 Al Beidāwi, +Jallalo'ddin. 1 Al Jannābi, Elmacin. +2 Life of Mahom. p. 78, &c. 3 Vide Gagnier, in not. ad Abulfed. Vit. +Moh. p. 64 and 122. 4 Al Beidāwi. + + + Say, We believe in GOD, and that which hath been sent down unto us, and +that which was sent down unto Abraham, and Ismael, and Isaac, and Jacob, and +the tribes, and that which was delivered to Moses, and Jesus, and the prophets +from their LORD; we make no distinction between any of them; and to him are we +resigned. + Whoever followeth any other religion than Islam, it shall not be accepted +of him: and in the next life he shall be of those who perish.p +80 How shall GOD direct men who have become infidels after they had +believed, and borne witness that the apostle was true, and manifest +declarations of the divine will had come unto them? for GOD directeth not the +ungodly people. + Their reward shall be, that on them shall fall the curse of GOD and of +angels, and of all mankind: + they shall remain under the same forever; their torment shall not be +mitigated, neither shall they be regarded; + except those who repent after this, and amend; for GOD is gracious and +merciful. + Moreover they who become infidels after they have believed, and yet +increase in infidelity, their repentance shall in no wise be accepted, and +they are those who go astray. + Verily they who believe not, and die in their unbelief, the world full of +gold shall in nowise be accepted from any of them, even though he should give +it for his ransom; they shall suffer a grievous punishment, and they shall +have none to help them. + Ye will never attain unto righteousness until ye give in alms of that +which ye love: and whatever ye give, GOD knoweth it. + All food was permitted unto the children of Israel, except what Israel +forbade unto himself,q before the Pentateuch was sent down.r Say unto the +Jews, Bring hither the Pentateuch and read it, if ye speak truth. + Whoever therefore contriveth a lie against GOD after this, they will be +evil doers. + Say, GOD is true: follow ye therefore the religion of Abraham the +orthodox; for he was no idolater. +90 Verily the first house appointed unto men to worship in was that which +was in Becca;s blessed, and a direction to all creatures.t + + p See before, chapter 2, p. 8, note y. + q This passage was revealed on the Jews reproaching Mohammed and his +followers with their eating of the flesh and milk of camels,1 which they said +was forbidden Abraham, whose religion Mohammed pretended to follow. In answer +to which he tells them that GOD ordained no distinction of meats before he +gave the law to Moses, though Jacob voluntarily abstained from the flesh and +milk of camels; which some commentators say was the consequence of a vow made +by that patriarch, when afflicted with the sciatica, that if he were cured he +would eat no more of that meat which he liked best; and that was camel's +flesh: but others suppose he abstained from it by the advice of physicians +only.2 + This exposition seems to be taken from the children of Israel's not +eating of the sinew on the hollow of the thigh, because the angel, with whom +Jacob wrestled at Peniel, touched the hollow of his thigh in the sinew that +shrank.3 + r Wherein the Israelites, because of their wickedness and perverseness, +were forbidden to eat certain animals which had been allowed their +predecessors.4 + s Mohammed received this passage when the Jews said that their Keblah, +or the temple of Jerusalem, was more ancient than that of the Mohammedans, or +the Caaba.5 Becca is another name of Mecca.6 Al Beidāwi observes that the +Arabs used the "M" and "B" promiscuously in several words. + t i.e., The Keblah, towards which they are to turn their faces in +prayer. + + 1 See Levit. xi. 4; Deut. xiv. 7. 2 Al Beidāwi, Jallalo'ddin. + 3 Gen. xxxii. 32. 4 Kor. c. 4. See the notes there. + 5 Al Beidāwi, Jallalo'ddin. 6 See the Prelim. Disc Sect. I. p. +3. + + + Therein are manifest signs:u the place where Abraham stood; and whoever +entereth therein, shall be safe. And it is a duty towards GOD, incumbent on +those who are able to go thither,x to visit this house; + but whosoever disbelieveth, verily GOD needeth not the service of any +creature. + Say, O ye who have received the scriptures, why do ye not believe in the +signs of GOD? + Say, O ye who have received the scriptures, why do ye keep back from the +way of GOD, him who believeth? Ye seek to make it crooked, and yet are +witnesses that it is the right: but GOD will not be unmindful of what ye do. + O true believers, if ye obey some of those who have received the +scripture, they will render you infidels, after ye have believed:y + and how can ye be infidels, when the signs of GOD are read unto you, and +his apostle is among you? But he who cleaveth firmly unto GOD, is already +directed in the right way. + O believers, fear GOD with his true fear, and die not unless ye also be +true believers. + And cleave all of you unto the covenantz of GOD, and depart not from it, +and remember the favor of GOD towards you: since ye were enemies, and he +reconciled your hearts, and ye became companions and brethren by his favor: + and ye were on the brink of a pit of fire, and he delivered you thence. +Thus GOD declareth unto you his signs, that ye may be directed. +100 Let there be people among you who invite to the best religion; and +command that which is just, and forbid that which is evil; and they shall be +happy. + And be not as they who are divided, and disagree in matters of religion,a +after manifest proofs have been brought unto them: they shall suffer a great +torment. + On the day of resurrection some faces shall become white, and other faces +shall become black.b And unto them whose faces shall become black, GOD will +say, Have ye returned unto your unbelief, after ye had believed? therefore +taste the punishment, for that ye have been unbelievers: + but they whose faces shall become white shall be in the mercy of GOD, +therein shall they remain for ever. + + u Such is the stone wherein they show the print of Abraham's feet, and +the inviolable security of the place immediately mentioned; that the birds +light not on the roof of the Caaba, and wild beasts put off their fierceness +there; that none who came against it in a hostile manner ever prospered,1 as +appeared particularly in the unfortunate expedition of Abraha al Ashram;2 and +other fables of the same stamp which the Mohammedans are taught to believe. + x According to an exposition of this passage attributed to Mohammed, he +is supposed to be able to perform the pilgrimage, who can supply himself with +provisions for the journey, and a beast to ride upon. Al Shāfeļ has decided +that those who have money enough, if they cannot go themselves, must hire some +other to go in their room. Malec Ebn Ans thinks he is to be reckoned able who +is strong and healthy, and can bear the fatigue of the journey on foot, if he +has no beast to ride, and can also earn his living by the way. But Abu Hanīfa +is of opinion that both money sufficient and health of body are requisite to +make the pilgrimage a duty.3 + y This passage was revealed on occasion of a quarrel excited between +the tribes of al Aws and al Khazraj, by one Shās Ebn Kais, a Jew; who, passing +by some of both tribes as they were sitting and discoursing familiarly +together, and being inwardly vexed at the friendship and harmony which reigned +among them on their embracing Mohammedism, whereas they had been, for 120 +years before, most inveterate and mortal enemies, though descendants of two +brothers; in order to set them at variance, sent a young man to sit down by +them, directing him to relate the story of the battle of Boāth (a place near +Medina), wherein, after a bloody fight, al Aws had the better of al Khazraj, +and to repeat some verses on that subject. The young man executed his orders; +whereupon those of each tribe began to magnify themselves, and to reflect on +and irritate the other, till at length they called to arms, and great numbers +getting together on each side, a dangerous battle had ensued, if Mohammed had +not stepped in and reconciled them; by representing to them how much they +would be to blame if they returned to paganism, and revived those animosities +which Islām had composed; and telling them that what had happened was a trick +of the devil to disturb their present tranquility.4 + z Literally, Hold fast by the cord of God. That is, Secure yourselves +by adhering to Islām, which is here metaphorically expressed by a cord, +because it is as sure a means of saving those who profess it from perishing +hereafter, as holding by a rope is to prevent one's falling into a well, or +other like place. It is said that Mohammed used for the same reason to call +the Korān, Habl Allah al matīn, i.e., the sure cord of GOD.5 + a i.e., As the Jews and Christians, who dispute concerning the unity of +GOD, the future state, &c.1 + b See the Preliminary Discourse, Sect. IV. + + 1 Jallalo'ddin, al Beidāwi. 2 See Kor. c. 105. 3 Al +Beidāwi. 4 Idem. +5 Idem. 1 Idem + + + These are the signs of GOD: we recite them unto thee with truth. GOD +will not deal unjustly with his creatures. + And to GOD belongeth whatever is in heaven and on earth; and to GOD shall +all things return. + Ye are the best nation that hath been raised up unto mankind: ye command +that which is just, and ye forbid that which is unjust, and ye believe in GOD. +And if they who have received the scriptures had believed, it had surely been +the better for them: there are believers among them,c but the greater part of +them are transgressors. + They shall not hurt you, unless with a slight hurt; and if they fight +against you, they shall turn their backs to you; and they shall not be +helped.d + They are smitten with vileness wheresoever they are found; unless they +obtain security by entering into a treaty with GOD, and a treaty with men:f +and they draw on themselves indignation from GOD, and they are afflicted with +poverty. This they suffer, because they disbelieved the signs of GOD,g and +slew the prophets unjustly; this, because they were rebellious, and +transgressed. + Yet they are not all alike: there are of those who have received the +scriptures, upright people; they meditate on the signs of GOD in the night +season, and worship; +110 they believe in GOD, and the last day; and command that which is just, +and forbid that which is unjust, and zealously strive to excel in good works; +these are of the righteous. + And ye shall not be denied the reward of the good which ye do;h for GOD +knoweth the pious. + As for the unbelievers, their wealth shall not profit them at all, +neither their children, against GOD: they shall be the companions of hell +fire; they shall continue therein forever. + The likeness of that which they lay out in this present life, is as a +wind wherein there is a scorching cold: it falleth on the standing corn of +those men who have injured their own souls, and destroyeth it. And GOD +dealeth not unjustly with them; but they injure their own souls. + O true believers, contract not an intimate friendship with any besides +yourselves;i they will not fail to corrupt you. They wish for that which may +cause you to perish: their hatred hath already appeared from out of their +mouths; but what their breasts conceal is yet more inveterate. We have +already shown you signs of their ill will towards you, if ye understand. + Behold, ye love them, and they do not love you: ye believe in all the +scriptures, and when they meet you, they say, We believe; but when they +assemble privately together, they bite their fingers' ends out of wrath +against you. Say unto them, Die in your wrath: verily GOD knoweth the +innermost part of your breasts. + If good happen unto you, it grieveth them; and if evil befall you, they +rejoice at it. But if ye be patient, and fear God, their subtlety shall not +hurt you at all; for GOD comprehendeth whatever they do. + + c As Abd'allah Ebn Salām and his companions,2 and those of the tribes +of al Aws and al Khazraj who had embraced Mohammedism. + d This verse, al Beidāwi says, is one of those whose meaning is +mysterious, and relates to something future: intimating the low condition to +which the Jewish tribes of Koreidha, Nadīr, Banu Kainokā, and those who dwelt +at Khaibar, were afterwards reduced by Mohammed. + e i.e., Unless they either profess the Mohammedan religion, or submit +to pay tribute. + f Those namely who have embraced Islām. + g That is, the Korān. + h Some copies have a different reading in this passage, which they +express in the third person: They shall not be denied, &c. + i i.e., Of a different religion. + + 2 Al Beidāwi. + + + Call to mind when thou wentest forth early from thy family, that thou +mightest prepare the faithful a camp for war;k and GOD hear and knew it; + when two companies of you were anxiously thoughtful, so that ye became +faint-hearted;l but GOD was the supporter of them both; and in GOD let the +faithful trust. + And GOD had already given you the victory at Bedr,m when ye were inferior +in number; therefore fear GOD, that ye may be thankful. +120 When thou saidst unto the faithful, Is it not enough for you, that your +LORD should assist you with three thousand angels sent down from heaven? + Verily if ye persevere, and fear God, and your enemies come upon you +suddenly, your LORD will assist you with five thousand angels, distinguished +by their horses and attire.n + And this GOD designed only as good tidings for youo that your hearts +might rest secure; for victory is from GOD alone, the mighty, the wise. That +he should cut off the uttermost part of the unbelievers, or cast them down, or +that they should be overthrown and unsuccessful is nothing to thee. + It is no business of thine; whether God be turned unto them, or whether +he punish them; they are surely unjust doers.p + To GOD belongeth whatsoever is in heaven and on earth: he spareth whom he +pleaseth, and he punisheth whom he pleaseth; for GOD is merciful. + O true believers, devour nor usury, doubling it twofold; but fear GOD, +that ye may prosper: + and fear the fire which is prepared for the unbelievers; and obey GOD, +and his apostle that ye may obtain mercy. + And run with emulation to obtain remission from your LORD, and paradise, +whose breath equalleth the heavens and the earth, which is prepared for the +godly; + + k This was at the battle of Ohod, a mountain about four miles to the +north of Medina. The Koreish, to revenge their loss at Bedr,1 the next year +being the third of the Hejra, got together an army of 3,000 men, among whom +there were 200 horse, and 700 armed with coats of mail. These forces marched +under the conduct of Abu Sofiān and sat down at Dhu'lholeifa, a village about +six miles from Medina. Mohammed, being much inferior to his enemies in +numbers, at first determined to keep himself within the town, and receive them +there; but afterwards, the advice of some of his companions prevailing, he +marched out against them at the head of 1,000 men (some say he had 1,050 men, +others but 900), of whom 100 were armed with coats of mail, but he had no more +than one horse, besides his own, in his whole army. With these forces he +formed a camp in a village near Ohod, which mountain he contrived to have on +his back; and the better to secure his men from being surrounded, he placed +fifty archers in the rear, with strict orders not to quit their post. When +they came to engage, Mohammed had the better at first, but afterwards by the +fault of his archers, who left their ranks for the sake of the plunder, and +suffered the enemies' horse to encompass the Mohammedans and attack them in +the rear, he lost the day, and was very near losing his life, being struck +down by a shower of stones, and wounded in the face with two arrows, on +pulling out of which his two foreteeth dropped out. Of the Moslems seventy +men were slain, and among them Hamza the uncle of Mohammed, and of the +infidels twenty-two.2 To excuse the ill success of this battle, and to raise +the drooping courage of his followers, is Mohammed's drift in the remaining +part of this chapter. + l These were some of the families of Banu Salma of the tribe of al +Khazraj, and Banu'l Hareth of the tribe of al Aws, who composed the two wings +of Mohammed's army. Some ill impression had been made on them by Abda'llah +Ebn Obba Solūl, then an infidel, who having drawn off 300 men, told them that +they were going to certain death, and advised them to return back with him; +but he could prevail on but a few, the others being kept firm by the divine +influence, as the following words intimate.3 + m See before, p. 32. + n The angels who assisted the Mohammedans at Bedr, rode, say the +commentators, on black and white horses, and had on their heads white and +yellow sashes, the ends of which hung down between their shoulders. + o i.e., As an earnest of future success. + p This passage was revealed when Mohammed received the wounds above +mentioned at the battle of Ohod, and cried out, How shall that people prosper +who have stained their prophet's face with blood, while he called them to +their Lord? The person who wounded him was Otha the son of Abu Wakkas.4 + + 1 See before, p. 32. 2 Abulfeda, in Vita Moham. p. 64, &c. El +Macin. l. x. Prideaux's Life of Mahomet, p. 80. +3 Al Beidāwi. + + + who give alms in prosperity and adversity; who bridle their anger, and +forgive men; for GOD loveth the beneficent.q + And who, after they have committed a crime, or dealt unjustly with their +own souls, remember GOD, and ask pardon for their sins, (for who forgiveth +sins except GOD?) and persevere not in what they have done knowingly; +130 their reward shall be pardon from their LORD, and gardens wherein rivers +flow, they shall remain therein forever: and how excellent is the reward of +those who labor! + There have already been before you examples of punishment of infidels, +therefore go through the earth, and behold what hath been the end of those who +accuse God's apostles of imposture. + This book is a declaration unto men, and a direction and an admonition to +the pious. + And be not dismayed, neither be ye grieved; for ye shall be superior to +the unbelievers if ye believe. + If a wound hath happened unto you in war,r a like wound hath already +happened unto the unbelieving people:s and we cause these days of different +success interchangeably to succeed each other among men; that GOD may know +those who believe, and may have martyrs from among you: (GOD loveth not the +workers of iniquity;) + and that GOD might prove those who believe, and destroy the infidels. + Did ye imagine that ye should enter paradise, when as yet GOD knew not +those among you who fought strenuously in his cause; nor knew those who +persevered with patience? + Moreover ye did sometimes wish for death before that ye met it;t but ye +have now seen it, and ye looked on, but retreated from it. + Mohammed is no more than an apostle; the other apostles have already +deceased before him: if he die, therefore, or be slain, will ye turn back on +your heels?u but he who turneth back on his heels will not hurt God at all; +and GOD will surely reward the thankful. + + q It is related of Hasan the son of Ali, that a slave having once +thrown a dish on him boiling hot, as he sat at table, and fearing his master's +resentment, fell immediately on his knees, and repeated these words, Paradise +is for those who bridle their anger: Hasan answered, I am not angry. The +slave proceeded, and for those who forgive men. I forgive you, said Hasan. +The slave, however, finished the verse, adding, for God loveth the beneficent. +Since it is so replied Hasan, I give you your liberty, and four hundred pieces +of silver.5 A noble instance of moderation and generosity. + r That is, by your being worsted at Ohod. + s When they were defeated at Bedr. It is observable that the number of +Mohammedans slain at Ohod, was equal to that of the idolaters slain at Bedr; +which was so ordered by GOD for a reason to be given elsewhere.1 + t Several of Mohammed's followers who were not present at Bedr, wished +for an opportunity of obtaining, in another action, the like honour as those +had gained who fell martyrs in that battle; yet were discouraged on seeing the +superior numbers of the idolaters in the expedition of Ohod. On which +occasion this passage was revealed.2 + u These words were revealed when it was reported in the battle of Ohod +that Mohammed was slain; whereupon the idolaters cried out to his followers, +Since your prophet is slain, return to your ancient religion, and to your +friends; if Mohammed had been a prophet he had not been slain. It is related +that a Moslem named Ans Ebn al Nadar, uncle to Malec Ebn Ans, hearing these +words, said aloud to his companions, My friends, though Mohammed be slain, +certainly Mohammed's Lord liveth and dieth not; therefore value not your lives +since the prophet is dead, but fight for the cause for which he fought: then +he cried out, O God, I am excused before thee, and acquitted in thy sight of +what they say; and drawing his sword, fought valiantly till he was killed.3 + + 4 Idem. Abulfeda, ubi supra. 5 Vide D'Herbelot, Bibl. +Orient. Art. Hassan. 1 In not. ad cap. 8. +2 Al Beidāwi 3 Idem. + + + No soul can die unless by the permission of GOD, according to what is +written in the book containing the determination of things.x And whoso +chooseth the reward of this world, we will give him thereof: but whoso +chooseth the reward of the world to come, we will give him thereof: and we +will surely reward the thankful. +140 How many prophets have encountered those who had many myriads of troops: +and yet they desponded not in their mind for what had befallen them in +fighting for the religion of GOD; and were not weakened, neither behaved +themselves in an abject manner? GOD loveth those who persevere patiently. + And their speech was no other than what they said, Our LORD forgive us +our offences, and our transgressions in our business; and confirm our feet, +and help us against the unbelieving people. And GOD gave them the reward of +this world, and a glorious reward in the life to come; for GOD loveth the +well-doers. + O ye who believe, if you obey the infidels, they will cause you to turn +back on your heels, and ye will be turned back and perish:y + but GOD is your LORD; and he is the best helper. + We will surely cast a dread into the hearts of the unbelievers,z because +they have associated with GOD that concerning which he sent them down no +power: their dwelling shall be the fire of hell; and the receptacle of the +wicked shall be miserable. + GOD had already made good unto you his promise, when ye destroyed them by +his permission,a until ye became faint-hearted, and disputed concerning the +command of the apostle, and were rebellious;b after God had shown you what ye +desired. + Some of you chose this present world, and others of you chose the world +to come.c Then he turned you to flight from before them, that he might make +trial of you: (but he hath now pardoned you: for GOD is endued with +beneficence towards the faithful;) + when ye went up as ye fled, and looked not back on any: while the apostle +called you, in the uttermost part of you.d Therefore God rewarded you with +affliction on affliction, that ye be not grieved hereafter for the spoils +which ye fail of, nor for that which befalleth you,e for GOD is well +acquainted with whatever ye do. + + x Mohammed, the more effectually to still the murmurs of his party on +their defeat, represents to them that the time of every man's death is decreed +and predetermined by God, and that those who fell in the battle could not have +avoided their fate had they stayed at home; whereas they had now obtained the +glorious advantage of dying martyrs for the faith. Of the Mohammedan doctrine +of absolute predestination I have spoken in another place.4 + y This passage was also occasioned by the endeavours of the Koreish to +seduce the Mohammedans to their old idolatry, as they fled in the battle of +Ohod. + z To this Mohammed attributed the sudden retreat of Abu Sofiān and his +troops, without making any farther advantage of their success; only giving +Mohammed a challenge to meet them next year at Bedr, which he accepted. +Others say that as they were on their march home, they repented they had not +utterly extirpated the Mohammedans, and began to think of going back to Medina +for that purpose, but were prevented by a sudden consternation or panic fear, +which fell on them from GOD.5 + a i.e., In the beginning of the battle, when the Moslems had the +advantage, putting the idolaters to flight, and killing several of them. + b That is, till the bowmen, who were placed behind to prevent their +being surrounded, seeing the enemy fly, quitted their post, contrary to +Mohammed's express orders, and dispersed themselves to seize the plunder; +whereupon Khāled Ebn al Walīd perceiving their disorder, fell on their rear +with the horse which he commanded, and turned the fortune of the day. It is +related that though Abda'llah Ebn Johair, their captain, did all he could to +make them keep their ranks, he had not ten that stayed with him out of the +whole fifty.6 + c The former were they who, tempted by the spoil, quitted their post; +and the latter they who stood firm by their leader. + d Crying aloud, Come hither to me, O servants of GOD! I am the apostle +of GOD; he who returneth back, shall enter paradise. But notwithstanding all +his endeavours to rally his men, he could not get above thirty of them about +him. + e i.e., GOD punished your avarice and disobedience by suffering you to +be beaten by your enemies, and to be discouraged by the report of your +prophet's death; that ye might be inured to patience under adverse fortune, +and not repine at any loss or disappointment for the future + + 4 Prelim. Disc. Sect IV. 5 Al Beidāwi. 6 Idem. +Vide Abulfeda, Vit. Moh. p. 65, 66, and note, ibid. + + + Then he sent down upon you after affliction security; a soft sleep which +fell on some part of you; but other part were troubled by their own souls;f +falsely thinking of GOD, a foolish imagination saying, Will anything of the +matter happen unto us?g Say, Verily, the matter belongeth wholly unto GOD. +They concealed in their minds what they declared not unto thee; saying,h If +anything of the matter had happened unto us,i we had not been slain here. +Answer, If ye had been in your houses, verily they would have gone forth to +fight, whose slaughter was decreed, to the places where they died, and this +came to pass that GOD might try what was in your breasts, and might discern +what was in your hearts; for GOD knoweth the innermost parts of the breasts of +men. + Verily they among you who turned their backs on the day whereon the two +armies met each other at Ohod, Satan caused them to slip for some crime which +they had committed:k but now hath GOD forgiven them; for GOD is gracious and +merciful. +150 O true believers, be not as they who believed not, and said of their +brethren when they had journeyed in the land or had been at war, If they had +been with us, those had not died, nor had these been slain: whereas what +befell them was so ordained that GOD might take it matter of sighing in their +hearts. GOD giveth life, and causeth to die: and GOD seeth that which ye do. + Moreover if ye be slain, or die in defence of the religion of GOD, verily +pardon from GOD, and mercy, is better than what they heap together of worldly +riches. + And if ye die, or be slain, verily unto GOD shall ye be gathered. + And as to the mercy granted unto the disobedient from GOD, thou O +Mohammed, hast been mild towards them; but if thou hadst been severe, and +hard-hearted, they had surely separated themselves from about thee. Therefore +forgive them, and ask pardon for them: and consult them in the affair of war; +and after thou hast deliberated, trust in GOD; for GOD loveth those who trust +in him. + If GOD help you, none shall conquer you; but if he desert you, who is it +that will help you after him? Therefore in GOD let the faithful trust. + It is not the part of a prophet to defraud,l for he who defraudeth shall +bring with him what he hath defrauded any one of, on the day of the +resurrection.m Then shall every soul be paid what he hath gained; and they +shall not be treated unjustly. + + f After the action, those who had stood firm in the battle were +refreshed as they lay in the field by falling into an agreeable sleep, so that +the swords fell out of their hands; but those who had behaved themselves ill +were troubled in their minds, imagining they were now given over to +destruction.1 + g That is, is there any appearance of success, or of the divine favour +and assistance which we have been promised?2 + h i.e., To themselves, or to one another in private. + i If GOD had assisted us according to his promise; or, as others +interpret the words, if we had taken the advice of Abda'llah Ebn Obba Solūl, +and had kept within the town of Medina, our companions had not lost their +lives.3 + k viz., For their covetousness in quitting their post to seize the +plunder. + l This passage was revealed, as some say, on the division of the spoil +at Bedr; when some of the soldiers suspected Mohammed of having privately +taken a scarlet carpet made all of silk and very rich, which was missing.4 +Others suppose the archers, who occasioned the loss of the battle of Ohod, +left their station because they imagined Mohammed would not give them their +share of the plunder; because, as it is related, he once sent out a party as +an advanced guard, and in the meantime attacking the enemy, took some spoils +which he divided among those who were with him in the action, and gave nothing +to the party that was absent on duty.5 + m According to a tradition of Mohammed, whoever cheateth another will +on the day of judgment carry his fraudulent purchase publicly on his neck. + + 1 Al Beidāwi, Jallalo'ddin. 2 Idem. 3 Idem. + 4 Al Beidāwi, Jallalo'ddin. +5 Al Beidāwi. + + + Shall he therefore who followeth that which is well-pleasing unto GOD be +as he who bringeth on himself wrath from GOD, and whose receptacle is hell? an +evil journey shall it be thither. + There shall be degrees of rewards and punishments with GOD, for GOD seeth +what they do. + Now hath GOD been gracious unto the believers when he raised up among +them an apostle of their own nation,n who should recite his signs unto them, +and purify them, and teach them the book of the Koran and wisdom:o whereas +they were before in manifest error. + After a misfortune had befallen you at Ohod, (ye had already obtained two +equal advantages)p do ye say, Whence cometh this? Answer, This is from +yourselves:q for GOD is almighty. +160 And what happened unto you, on the day whereon the two armies met, was +certainly by the permission of GOD; and that he might know the ungodly. It +was said unto them, Come, fight for the religion of GOD, or drive back the +enemy: they answered, if we had known ye went out to fight, we had certainly +followed you.r They were on that day nearer unto unbelief, than they were to +faith; + they spake with their mouths, what was not in their hearts: but GOD +perfectly knew what they concealed; + who said of their brethren, while themselves stayed at home, if they had +obeyed us, they had not been slain. Say, Then keep back death from +yourselves, if ye say truth. + Thou shalt in nowise reckon those who have been slain at Ohod, in the +cause of GOD, dead; nay, they are sustained alive with their LORD,s + rejoicing for what GOD of his favor hath granted them; and being glad for +those who, coming after them, have not as yet overtaken them;t because there +shall no fear come on them, neither shall they be grieved. + They are filled with joy for the favor which they have received from GOD +and his bounty; and for that GOD suffereth not the reward of the faithful to +perish. + They who hearkened unto GOD and his apostle, after a wound had befallen +them at Ohod,u such of them as do good works, and fear God, shall have a great +reward; + + n Some copies, instead of min anfosihim, i.e., of themselves, read min +anfasihim, i.e., of the noblest among them; for such was the tribe of Koreish, +of which Mohammed was descended.1 + o i.e., The Sonna.2 + p viz., In the battle of Bedr, where ye slew seventy of the enemy, +equalling the number of those who lost their lives at Ohod, and also took as +many prisoners.3 + q It was the consequence of your disobeying the orders of the prophet, +and abandoning your post for the sake of plunder. + r That is, if we had conceived the least hope of success when ye +marched out of Medina to encounter the infidels, and had not known that ye +went rather to certain destruction than to battle, we had gone with you. But +this Mohammed here tells them was only a feigned excuse; the true reason of +their staying behind being their want of faith and firmness in their +religion.4 + s See before, p. 17. + t i.e., Rejoicing also for their sakes, who are destined to suffer +martyrdom, but have not as yet attained it.5 + u The commentators differ a little as to the occassion of this passage. +When news was brought to Mohammed, after the battle of Ohod, that the enemy, +repenting of their retreat, were returning towards Medina, he called about him +those who had stood by him in the battle, and marched out to meet the enemy as +far as Homarā al Asad, about eight miles from that town, notwithstanding +several of his men were so ill of their wounds that they were forced to be +carried; but a panic fear having seized the army of the Koreish, they changed +their resolution and continued their march home; of which Mohammed having +received intelligence, he also went back to Medina: and, according to some +commentators, the Korān here approves the faith and courage of those who +attended the prophet on this occasion. Others say the persons intended in +this passage were those who went with Mohammed the next year, to meet Abu +Sofiān and the Koreish, according to their challenge, at Bedr,1 where they +waited some time for the enemy, and then returned home; for the Koreish, +though they set out from Mecca, yet never came so far as the place of +appointment, their hearts failing them on their march; which Mohammed +attributed to their being struck with a terror from GOD.2 This expedition the +Arabian histories call the second, or lesser expedition of Bedr. + + 1 Idem. 2 Idem. 3 See before, p. 32. 4 Al +Beidāwi. 5 Vide Rev. vi. II. +1 See before, p. 47, note 2. 2 Al Beidāwi. + + + unto whom certain men said, Verily the men of Mecca have already gathered +forces against you, be ye therefore afraid of them:x but this increased their +faith, and they said, GOD is our support, and the most excellent patron. + Wherefore they returned with favor from GOD, and advantage:y no evil +befell them: and they followed what was well pleasing unto GOD: for GOD is +endowed with great liberality. + Verily that devilz would cause you to fear his friends: but be ye not +afraid of them: but fear me, if ye be true believers. +170 They shall not grieve thee, who emulously hasten unto infidelity; for +they shall never hurt GOD at all. GOD will not give them a part in the next +life, and they shall suffer a great punishment. + Surely those who purchase infidelity with faith shall by no means hurt +GOD at all, but they shall suffer a grievous punishment. + And let not the unbelievers think, because we grant them lives long and +prosperous, that it is better for their souls: we grant them long and +prosperous lives only that their iniquity may be increased; and they shall +suffer an ignominious punishment. + GOD is not disposed to leave the faithful in the condition which ye are +now in,a until he sever the wicked from the good; + nor is GOD disposed to make you acquainted with what is a hidden secret, +but GOD chooseth such of his apostles as he pleaseth, to reveal his mind +unto:b believe therefore in GOD, and his apostles; and if ye believe, and fear +God, ye shall receive a great reward. + And let not those who are covetous of what GOD of his bounty hath granted +them imagine that their avarice is better for them: nay, rather it is worse +for them. + That which they have covetously reserved shall be bound as a collar about +their neck,c on the day of the resurrection: unto GOD belongeth the +inheritance of heaven and earth; and GOD is well acquainted with what ye do. + + x The persons who thus endeavoured to discourage the Mohammedans were, +according to one tradition, some of the tribe of Abd Kais, who, going to +Medina, were bribed by Abu Sofiān with a camel's load of dried raisins; and, +according to another tradition, it was Noaim Ebn Masśd al Ashjaļ who was also +bribed with a she-camel ten months gone with young (a valuable present in +Arabia). This Noaim, they say, finding Mohammed and his men preparing for the +expedition, told them that Abu Sofiān, to spare them the pains of coming so +far as Bedr, would seek them in their own houses, and that none of them could +possibly escape otherwise than by timely flight. Upon which Mohammed, seeing +his followers a little dispirited, swore that he would go himself though not +one of them went with him. And accordingly he set out with seventy horsemen, +every one of them crying out, Hashna Allah, i.e., GOD is our support.3 + y While they stayed at Bedr expecting the enemy, they opened a kind of +fair there, and traded to very considerable profit.4 + z Meaning either Noaim, or Abu Sofiān himself. + a That is, he will not suffer the good and sincere among you to +continue indiscriminately mixed with the wicked and hypocritical. + b This passage was revealed on the rebellious and disobedient +Mohammedans telling Mohammed that if he was a true prophet he could easily +distinguish those who sincerely believed from the dissemblers.1 + c Mohammed is said to have declared, that whoever pays not his legal +contribution of alms duly shall have a serpent twisted about his neck at the +resurrection.2 + + 3 Idem, Jallalo'ddin. 4 Al Beidāwi. 1 Idem. + 2 Idem, Jallalo'ddin. + + + GOD hath already heard the saying of those who said, Verily GOD is poor, +and we are rich:d we will surely write down what they have said, and the +slaughter which they have made of the prophets without a cause; and we will +say unto them, Taste ye the pain of burning. + This shall they suffer for the evil which their hands have sent before +them, and because GOD is not unjust towards mankind; + who also say, Surely GOD hath commanded us, that we should not give +credit to any apostle, until one should come unto us with a sacrifice, which +should be consumed by fire.e +180 Say, Apostles have already come unto you before me,f with plain proofs, +and with the miracle which ye mention: why therefore have ye slain them, if ye +speak truth? + If they accuse thee of imposture, the apostles before thee have also been +accounted impostors, who brought evident demonstrations, and the scriptures, +and the book which enlighteneth the understanding. + Every soul shall taste of death, and ye shall have your reward on the day +of resurrection; and he who shall be far removed from hell fire, and shall be +admitted into paradise, shall be happy: but the present life is only a +deceitful provision. + Ye shall surely be proved in your possessions, and in your persons; and +ye shall bear from those unto whom the scripture was delivered before you, and +from the idolaters, much hurt: but if ye be patient and fear God, this is a +matter that is absolutely determined. + And when GOD accepted the covenant of those to whom the book of the law +was given, saying, Ye shall surely publish it unto mankind, ye shall not hide +it: yet they threw it behind their backs, and sold it for a small price: but +woful is the price for which they have sold it.g + Think not that they who rejoice at what they have done, and expect to be +praised for what they have not done;h think not, O prophet, that they shall +escape from punishment, for they shall suffer a painful punishment; + + d It is related that Mohammed, writing to the Jews of the tribe of +Kainokā to invite them to Islām, and exhorting them, among other things, in +the words of the Korān,3 to lend unto GOD on good usury, Phineas Ebn Azūra, on +hearing that expression, said, Surely GOD is poor, since they ask to borrow +for him. Whereupon Abu Becr, who was the bearer of that letter, struck him on +the face, and told him that if it had not been for the truce between them, he +would have struck off his head; and on Phineas's complaining to Mohammed of +Abu Becr's ill usage, this passage was revealed.4 + e The Jews, say the commentators, insisted that it was a peculiar proof +of the mission of all the prophets sent to them, that they could, by their +prayers, bring down fire from heaven to consume the sacrifice, and therefore +they expected Mohammed should do the like. And some Mohammedan doctors agree +that GOD appointed this miracle as the test of all their prophets, except only +Jesus and Mohammed;5 though others say any other miracle was a proof full as +sufficient as the bringing down fire from heaven.6 + The Arabian Jews seem to have drawn a general consequence from some +particular instances of this miracle in the Old Testament.7 And the Jews at +this day say, that first the fire which fell from heaven on the altar of the +tabernacle,8 after the consecration of Aaron and his sons, and afterwards that +which descended on the altar of Solomon's temple, at the dedication of that +structure,9 was fed and constantly maintained there by the priests, both day +and night, without being suffered once to go out, till it was extinguished, as +some think, in the reign of Manasses,10 but, according to the more received +opinion, when the temple was destroyed by the Chaldeans. Several Christians11 +have given credit to this assertion of the Jews, with what reason I shall not +here inquire; and the Jews, in consequence of this notion, might probably +expect that a prophet who came to restore GOD'S true religion, should rekindle +for them this heavenly fire, which they have not been favoured with since the +Babylonish captivity. + f Among these the commentators reckon Zacharias and John the Baptist. + g i.e., Dearly shall they pay hereafter for taking bribes to stifle the +truth. Whoever concealeth the knowledge which GOD has given him, says +Mohammed, GOD shall put on him a bridle of fire on the day of resurrection. + h i.e., Who think they have done a commendable deed in concealing and +dissembling the testimonies in the Pentateuch concerning Mohammed, and in +disobeying GOD'S commands to the contrary. It is said that, Mohammed once +asking some Jews concerning a passage in their law, they gave him an answer +very different from the truth, and were mightily pleased that they had, as +they thought, deceived him. Others, however, think this passage relates to +some pretended Mohammedans who rejoiced in their hypocrisy, and expected to be +commended for their wickedness.12 + + 3 Cap. 2, p. 26. 4 Al Beidāwi. 5 Jallalo'ddin. + 6 Al Beidāwi. +7 Levit. ix. 24; I Chron. xxi. 26; 2 Chron. vii. I; 1 Kings xviii. 38. + 8 Levit. ix. 24. 9 2 Chron. vii. x. +10 Talmud, Zebachim, c. 6. 11 See Prideaux's Connect part i. bk. +iii. p. 158. 12 Al Beidāwi. + + + and unto GOD belongeth the kingdom of heaven and earth: GOD is almighty. + Now in the creation of heaven and earth, and the vicissitude of night and +day, are signs unto those who are endued with understanding; + who remember GOD standing, and sitting, and lying on their sides;i and +meditate on the creation of heaven and earth, saying, O LORD, thou hast not +created this in vain; far be it from thee: therefore deliver us from the +torment of hell fire: + O LORD, surely whom thou shalt throw into the fire, thou wilt also cover +with shame: nor shall the ungodly have any to help them. +190 O LORD, we have heard a preacherk inviting us to the faith and saying, +Believe in your LORD: and we believed. + O LORD, forgive us therefore our sins, and expiate our evil deeds from +us, and make us to die with the righteous. + O LORD, give us also the reward which thou hast promised by thy apostles; +and cover us not with shame on the day of resurrection; for thou art not +contrary to the promise. + Their LORD therefore answered them, saying, I will not suffer the work of +him among you who worketh to be lost, whether he be male, or female:l the one +of you is from the other. + They therefore who have left their country, and have been turned out of +their houses, and have suffered for my sake, and have been slain in battle; +verily I will expiate their evil deeds from them, and I will surely bring them +into gardens watered by rivers; + a reward from GOD; and with GOD is the most excellent reward. + Let not the prosperous dealing of the unbelievers in the land deceive +thee;m it is but a slender provision;n and then their receptacle shall be +hell; an unhappy couch shall it be. + But they who fear the LORD shall have gardens through which rivers flow, +they shall continue therein forever: this is the gift of GOD for what is with +GOD shall be better for the righteous than short-lived worldly prosperity. + There are some of those who have received the scriptures, who believe in +GOD, and that which hath been sent down unto you, and that which hath been +sent down to them, submitting themselves unto GOD;o they tell not the signs of +GOD for a small price: + + i viz., At all times and in all postures. Al Beidāwi mentions a saying +of Mohammed to one Imrān Ebn Hosein, to this purpose: Pray standing, if thou +art able; if not, sitting; and if thou canst not sit up, then as thou liest +along. Al Shāfeļ directs that he sick should pray lying on their right side. + k Namely, Mohammed, with the Korān. + l These words were added, as some relate, on Omm Salma, one of the +prophet's wives, telling him that she had observed GOD often made mention of +the men who fled their country for the sake of their faith, but took no notice +of the women.1 + m The original word properly signifies success in the affairs of life, +and particularly in trade. It is said that some of Mohammed's followers +observing the prosperity the idolaters enjoyed, expressed their regret that +those enemies of GOD should live in such ease and plenty, while themselves +were perishing for hunger and fatigue; whereupon this passage was revealed.2 + n Because of its short continuance. + o The persons here meant, some will have to be Abda'llah Ebn Salām3 and +his companions; others suppose they were forty Arabs of Najrān, or thirty-two +Ethiopians, or else eight Greeks, who were converted from Christianity to +Mohammedism; and others say this passage was revealed in the ninth year of the +Hejra, when Mohammed, on Gabriel's bringing him the news of the death of +Ashama king of Ethiopia, who had embraced the Mohammedan religion some years +before,4 prayed for the soul of the departed; at which some of his +hypocritical followers were displeased, and wondered that he should pray for a +Christian proselyte whom he had never seen.5 + + 1 Idem. 2 Idem. 3 See before, p. 44. 4 See +the Prelim. Discourse, Sect. II. 5 Al Beidāwi. + + + these shall have their reward with their LORD; for GOD is swift in taking +an account.p +200 O true believers, be patient and strive to excel in patience, and be +constant-minded, and fear GOD, that ye may be happy. + + +______________ + +CHAPTER IV. + +ENTITLED, WOMEN;q REVEALED AT MEDINA. + +IN THE NAME OF THE MOST MERCIFUL GOD + + O MEN, fear your LORD, who hath created you out of one man, and out of +him created his wife, and from them two hath multiplied many men, and women: +and fear GOD by whom ye beseech one another;r and respect womens who have +borne you, for GOD is watching over you. + And give the orphans when they come to age their substance; and render +them not in exchange bad for good:t and devour not their substance, by adding +it to your own substance; for this is a great sin. + And if ye fear that ye shall not act with equity towards orphans of the +female sex, take in marriage of such other women as please you, two, or three, +or four, and not more.u But if ye fear that ye cannot act equitably towards +so many, marry one only, or the slaves which ye shall have acquired.x This +will be easier, that ye swerve not from righteousness. And give women their +dowry freely; but if they voluntarily remit unto you any part of it, enjoy it +with satisfaction and advantage. + And give not unto those who are weak of understanding the substance which +GOD hath appointed you to preserve for them; but maintain them thereout, and +clothe them, and speak kindly unto them. + + p See before, p. 21, and the Preliminary Discourse, Sect. IV. + q This title was given to this chapter, because it chiefly treats of +matters relating to women; as, marriages, divorces, dower, prohibited degrees, +&c. + r Saying, I beseech thee for GOD'S sake.1 + s Literally, the wombs. + t That is, take not what ye find of value among their effects to your +own use, and give them worse in its stead. + u The commentators understand this passage differently. The true +meaning seems to be as it is here translated; Mohammed advising his followers +that if they found they should wrong the female orphans under their care, +either by marrying them against their inclinations, ought, by reason of their +having already several wives, they should rather choose to marry other women, +to avoid all occasion of sin.2 Others say that when this passage was +revealed, many of the Arabians, fearing trouble and temptation, refused to +take upon them the charge of orphans, and yet multiplied wives to a great +excess, and used them ill; or, as others write, gave themselves up to +fornication; which occasioned this passage. And according to these, its +meaning must be either that if they feared they could not act justly towards +orphans, they had as great reason to apprehend they could not deal equitably +with so many wives, and therefore are commanded to marry but a certain number; +or else, that since fornication was a crime as well as wronging of orphans, +they ought to avoid that also, by marrying according to their abilities.3 + x For slaves requiring not so large a dower, nor so good and plentiful +a maintenance as free women, a man might keep several of the former, as easily +as one of the latter. + + 1 Idem. 2 Idem 3 Idem, Jallalo'ddin. + + + And examine the orphansy until they attain the age of marriage:z but if +ye perceive they are able to manage their affairs well, deliver their +substance unto them; and waste it not extravagantly, or hastily, + because they grow up.a Let him who is rich abstain entirely from the +orphans' estates; and let him who is poor take thereof according to what shall +be reasonable.b + And when ye deliver their substance unto them, call witnesses thereof in +their presence: GOD taketh sufficient account of your actions. + Men ought to have a part of what their parents and kindred leavec behind +them when they die: and women also ought to have a part of what their parents +and kindred leave, whether it be little, or whether it be much; a determinate +part is due to them. + And when they who are of kin are present at the dividing of what is left, +and also the orphans, and the poor; distribute unto them some part thereof; +and if the estate be too small, at least speak comfortably unto them. +10 And let those fear to abuse orphans, who if they leave behind them a +weak offspring, are solicitous for them; let them therefore fear GOD, and +speak that which is convenient.d + Surely they who devour the possessions of orphans unjustly shall swallow +down nothing but fire into their bellies, and shall broil in raging flames. + GOD hath thus commanded you concerning your children. A male shall have +as much as the share of two females:e but if they be females only, and above +two in number, they shall have two third parts of what the deceased shall +leave;f and if there be but one, she shall have the half.g And the parents of +the deceased shall have each of them a sixth part of what he shall leave, if +he have a child; but if he have no child, and his parents be his heirs, then +his mother shall have the third part.h And if he have brethren, his mother +shall have a sixth part, after the legaciesi which he shall bequeath, and his +debts be paid. Ye know not whether your parents or your children be of +greater use unto you. This is an ordinance from GOD, and GOD is knowing and +wise. + + y i.e., Try whether they be well grounded in the principles of +religion, and have sufficient prudence for the management of their affairs. +Under this expression is also comprehended the duty of a curator's instructing +his pupils in those respects. + z Or age of maturity, which is generally reckoned to be fifteen; a +decision supported by a tradition of their prophet, though Abu Hanīfah thinks +eighteen the proper age.1 + a i.e., Because they will shortly be of age to receive what belongs to +them. + b That is, no more than what shall make sufficient recompense for the +trouble of their education. + c This law was given to abolish a custom of the pagan Arabs, who +suffered not women or children to have any part of their husband's or father's +inheritance, on pretence that they only should inherit who were able to go to +war.2 + d viz., Either to comfort the children, or to assure the dying father +they shall be justly dealt by.3 + e This is the general rule to be followed in the distribution of the +estate of the deceased, as may be observed in the following cases.4 + f Or if there be two and no more, they will have the same share. + g And the remaining third part, or the remaining moiety of the estate, +which is not here expressly disposed of, if the deceased leaves behind him no +son, nor a father, goes to the public treasury. It must be observed that Mr. +Selden is certainly mistaken when, in explaining this passage of the Korān, he +says, that where there is a son and an only daughter, each of them will have a +moiety:5 for the daughter can have a moiety but in one case only, that is, +where there is no son; for if there be a son, she can have but a third, +according to the above-mentioned rule. + h And his father consequently the other two-thirds.6 + i By legacies, in this and the following passages, are chiefly meant +those bequeathed to pious uses; for the Mohammedans approve not of a person's +giving away his substance from his family and near relations on any other +account. + + 1 Al Beidāwi. 2 Idem. 3 Idem. 4 Vide +Prelim. Disc. Sect. VI. 5 Selden, de Success. ad Leges Ebręor. l. I, c. +I. 6 Al Beidāwi. + + + Moreover ye may claim half of what your wives shall leave, if they have +no issue; but if they have issue, then ye shall have the fourth part of what +they shall leave, after the legacies which they shall bequeath, and the debts +be paid. + They also shall have the fourth part of what ye shall leave, in case ye +have no issue; but if ye have issue, then they shall have the eighth part of +what ye shall leave, after the legacies which ye shall bequeath, and your +debts be paid. + And if a man or woman's substance be inherited by a distant relation,k +and he or she have a brother or sister; each of them two shall have a sixth +part of the estate.l But if there be more than this number, they shall be +equal sharers in a third part, after payment of the legacies which shall be +bequeathed, and the debts, + without prejudice to the heirs. This is an ordinance from GOD: and GOD +is knowing and gracious. + These are the statutes of GOD. And whoso obeyeth GOD and his apostle, +God shall lead him into gardens wherein rivers flow, they shall continue +therein forever; and this shall be great happiness. + But whoso disobeyeth GOD, and his apostle, and transgresseth his +statutes, God shall cast him into hell fire; he shall remain therein forever, +and he shall suffer a shameful punishment. + If any of your women be guilty of whoredom,m produce four witnesses from +among you against them, and if they bear witness against them, imprison them +in separate apartments until death release them, or GOD affordeth them a way +to escape.n +20 And if two of you commit the like wickedness,o punish them both:p but if +they repent and amend, let them both alone; for GOD is easy to be reconciled +and merciful. + Verily repentance will be accepted with GOD, from those who do evil +ignorantly, and then repent speedily; unto them will GOD be turned: for GOD is +knowing and wise. + But no repentance shall be accepted from those who do evil until the time +when death presenteth itself unto one of them, and he saith, Verily I repent +now; nor unto those who die unbelievers; for them have we prepared a grievous +punishment. + + k For this may happen by contract, or on some other special occasion. + l Here, and in the next case, the brother and sister are made equal +sharers, which is an exception to the general rule, of giving a male twice as +much as a female; and the reason is said to be because of the smallness of the +portions, which deserve not such exactness of distribution; for in other cases +the rule holds between brother and sister, as well as other relations.1 + m Either adultery or fornication. + n Their punishment, in the beginning of Mohammedism, was to be immured +till they died, but afterwards this cruel doom was mitigated, and they might +avoid it by undergoing the punishment ordained in its stead by the Sonna, +according to which the maidens are to be scourged with a hundred stripes, and +to be banished for a full year; and the married women to be stoned.2 + o The commentators are not agreed whether the text speaks of +fornication or sodomy. Al Zamakhshari, and from him, al Beidāwi, supposes the +former is here meant: but Jallalo'ddin is of opinion that the crime intended +in this passage must be committed between two men, and not between a man and a +woman; not only because the pronouns are in the masculine gender, but because +both are ordered to suffer the same slight punishment, and are both allowed +the same repentance and indulgence; and especially for that a different and +much severer punishment is appointed for the women in the preceding words. +Abu'l Kāsem Hebatallah takes simple fornication to be the crime intended, and +that this passage is abrogated by that of the 24th chapter, where the man and +the woman who shall be guilty of fornication are ordered to be scourged with a +hundred stripes each. + p The original is, Do them some hurt or damage: by which some +understand that they are only to reproach them in public,3 or strike them on +the head with their slippers4 (a great indignity in the east), though some +imagine they may be scourged.5 + + 1 See this chapter, near the end. 2 Jallalo'ddin. 3 +Jallalo'ddin, Yahya, Abul Kāsem Habatallah, al Beidāwi. +4 Jallalo'ddin al Beidāwi. 5 Al Beidāwi. + + + O true believers, it is not lawful for you to be heirs of women against +their will,q nor to hinder them from marrying others,r that ye may take away +part of what ye have given them in dowry; unless they have been guilty of a +manifest crime:s but converse kindly with them. And if ye hate them, it may +happen that ye may hate a thing wherein GOD hath placed much good. + If ye be desirous to exchange a wife for another wife,t and ye have +already given one of them a talent,u take not away anything therefrom:x will +ye take it by slandering her, and doing her manifest injustice? + And how can ye take it, since the one of you hath gone in unto the other, +and they have received from you a firm covenant? + Marry not women whom your fathers have had to wife; (except what is +already past:) for this is uncleanness, and an abomination, and an evil way. + Ye are forbidden to marry your mothers, and your daughters, and your +sisters, and your aunts both on the father's and on the mother's side, and +your brothers' daughters, and your sisters' daughters, and your mothers who +have given you suck, and your foster-sisters, and your wives' mothers, and +your daughters-in-law which are under your tuition, born of your wives unto +whom ye have gone in, (but if ye have not gone in unto them, it shall be no +sin in you to marry them, ) and the wives of your sons who proceed out of your +loins; and ye are also forbidden to take to wife two sisters,y except what is +already past: for GOD is gracious and merciful. + Ye are also forbidden to take to wife free women who are married, except +those women whom your right hands shall possess as slaves.z This is ordained +you from GOD. Whatever is beside this is allowed you; that ye may with your +substance provide wives for yourselves, acting that which is right, and +avoiding whoredom. And for the advantage which ye receive from them, give +them their reward,a according to what is ordained: but it shall be no crime in +you to make any other agreement among yourselves,b after the ordinance shall +be complied with; for GOD is knowing and wise. + + q It was customary among the pagan Arabs, when a man died, for one of +his relations to claim a right to his widow, which he asserted by throwing his +garment over her; and then he either married her himself, if he thought fit, +on assigning her the same dower that her former husband had done, or kept her +dower and married her to another, or else refused to let her marry unless she +redeemed herself by quitting what she might claim of her husband's goods.1 +This unjust custom is abolished by this passage. + r Some say these words are directed to husbands who used to imprison +their wives without any just cause, and out of covetousness, merely to make +them relinquish their dower or their inheritance.2 + s Such as disobedience, ill behaviour, immodesty, and the like.3 + t That is, by divorcing one, and marrying another. + u i.e., Ever so large a dower. + x See chapter 2, p. 25. + y The same was also prohibited by the Levitical law.4 + z According to this passage it is not lawful to marry a free woman that +is already married, be she a Mohammedan or not, unless she be legally parted +from her husband by divorce; but it is lawful to marry those who are slaves, +or taken in war, after they shall have gone through the proper purifications, +though their husbands be living. Yet, according to the decision of Abu +Hanīfah, it is not lawful to marry such whose husbands shall be taken, or in +actual slavery with them.1 + a That is, assign them their dower. + b That is, either to increase the dower, or to abate some part or even +the whole of it. + + 1 Al Beidāwi. 2 Idem. 3 Idem. 4 Levit. +xviii. 18. 1 Al Beidāwi. + + + Whoso among you hath not means sufficient that he may marry free women, +who are believers, let him marry with such of your maid-servants whom your +right hands possess, as are true believers; for GOD well knoweth your faith. +Ye are the one from the other:c therefore marry them with the consent of their +masters; and give them their dower according to justice; such as are modest, +not guilty of whoredom, nor entertaining lovers. +30 And when they are married, if they be guilty of adultery, they shall +suffer half the punishment which is appointed for the free women.d This is +allowed unto him among you, who feareth to sin by marrying free women; but if +ye abstain from marrying slaves, it will be better for you; GOD is gracious +and merciful. + GOD is willing to declare these things unto you, and to direct you +according to the ordinances of those who have gone before you,e and to be +merciful unto you. GOD is knowing and wise. + GOD desireth to be gracious unto you; but they who follow their lusts,f +desire that ye should turn aside from the truth with great deviation. GOD is +minded to make his religion light unto you: for man was created weak.g + O true believers, consume not your wealth among yourselves in vanity;h +unless there be merchandising among you by mutual consent: neither slay +yourselves;i for GOD is merciful towards you: + and whoever doth this maliciouslyk and wickedly, he will surely cast him +to be broiled in hell fire; and this is easy with GOD. + If ye turn aside from the grievous sins,l of those which ye are forbidden +to commit, we will cleanse you from your smaller faults; and will introduce +you into paradise with an honourable entry. + Covet not that which GOD hath bestowed on some of you preferably to +others.m Unto the men shall be given a portion of what they shall have +gained, and unto the women shall be given a portion of what they shall have +gained:n therefore ask GOD of his bounty; for GOD is omniscient. + + c Being alike descended from Adam, and of the same faith.2 + d The reason of this is because they are not presumed to have had so +good education. A slave, therefore, in such a case, is to have fifty stripes, +and to be banished for half a year; but she shall not be stoned, because it is +a punishment which cannot be inflicted by halves.3 + e viz., Of the prophets, and other holy and prudent men of former +ages.4 + f Some commentators suppose that these words have a particular regard +to the Magians, who formerly were frequently guilty of incestuous marriages, +their prophet Zerdusht having allowed them to take their mothers and sisters +to wife; and also to the Jews, who likewise might marry within some of the +degrees here prohibited.5 + g Being unable to refrain from women, and too subject to be led away by +carnal appetites.6 + h That is, employ it not in things prohibited by GOD; such as usury, +extortion, rapine, gaming, and the like.7 + i Literally, slay not your souls; i.e., says Jallalo'ddin, by +committing mortal sins, or such crimes as will destroy them. Others, however, +are of opinion that self-murder, which the gentile Indians did, and still do, +often practise in honour of their idols, or else the taking away the life of +any true believer, is hereby forbidden.8 + k See Wisdom xvi. 14, in the Vulgate. + l These sins al Beidāwi, from a tradition of Mohammed, reckons to be +seven (equaling in number the sins called deadly by Christians), that is to +say, idolatry, murder, falsely accusing modest women of adultery, wasting the +substance of orphans, taking of usury, desertion in a religious expedition, +and disobedience to parents. But Ebn Abbās says they amount to near seven +hundred; and others suppose that idolatry only, of different kinds, in +worshipping idols or any creature, either in opposition to or jointly with the +true God, is here intended; that sin being generally esteemed by Mohammedans, +and in a few lines after declared by the Korān itself, to be the only one +which God will not pardon.1 + m Such as honour, power, riches, and other worldly advantages. Some, +however, understand this of the distribution of inheritances according to the +preceding determinations, whereby some have a larger share than others.2 + n That is, they shall be blessed according to their deserts; and ought, +therefore, instead of displeasing God by envying of others, to endeavor to +merit his favour by good works and to apply to him by prayer. + + 2 Idem. 3 Idem. 4 Jallalo'ddin. Al Beidāwi. + 5 Al Beidāwi. 6 Idem, Jallalo'ddin. 7 Idem. + 8 Idem. 1 Idem. See before, c. 2, p. 10. 2 Idem, +Jallalo'ddin. + + + We have appointed unto every one kindred, to inherit part of what their +parents and relations shall leave at their deaths. And unto those with whom +your right hands have made an alliance, give their part of the inheritance;o +for GOD is witness of all things. + Men shall have the preėminence above women, because of those advantages +wherein GOD hath caused the one of them to excel the other,p and for that +which they expend of their substance in maintaining their wives. The honest +women are obedient. careful in the absence of their husbands,q for that GOD +preserveth them, by committing them to the care and protection of the men. +But those, whose perverseness ye shall be apprehensive of, rebuke; and remove +them into separate apartments,r and chastise them.s But if they shall be +obedient unto you, seek not an occasion of quarrel against them: for GOD is +high and great. + And if ye fear a breach between the husband and wife, send a judget out +of his family, and a judge out of her family: if they shall desire a +reconciliation, GOD will cause them to agree; for GOD is knowing and wise. +40 Serve GOD, and associate no creature with him; and show kindness unto +parents, and relations, and orphans, and the poor, and your neighbor who is of +kin to you,u and also your neighbor who is a stranger, and to your familiar +companion, and the traveller, and the captives whom your right hands shall +possess; for GOD loveth not the proud or vain-glorious, + who are covetous, and recommend covetousness unto men, and conceal that +which GOD of his bounty hath given themx (we have prepared a shameful +punishment for the unbelievers;) + and who bestow their wealth in charity to be observed of men, and believe +not in GOD, nor in the last day; and whoever hath Satan for a companion, an +evil companion hath he! + And what harm would befall them if they should believe in GOD, and the +last day, and give alms out of that which GOD hath bestowed on them? since GOD +knoweth them who do this. + Verily GOD will not wrong any one even the weight of an ant:y and if it +be a good action, he will double it, and will recompense it in his sight with +a great reward. + + o A precept conformable to an old custom of the Arabs, that where +persons mutually entered into a strict friendship or confederacy, the +surviving friend should have a sixth part of the deceased's estate. But this +was afterwards abrogated, according to Jallalo'ddin and al Zamakhshari, at +least as to infidels. The passage may likewise be understood of a private +contract, whereby the survivor is to inherit a certain part of the substance +of him that dies first.3 + p Such as superior understanding and strength, and the other privileges +of the male sex, which enjoys the dignities in church and state, goes to war +in defence of GOD'S true religion, and claims a double share of their deceased +ancestors' estates.4 + q Both to preserve their husband's substance from loss or waste, and +themselves from all degrees of immodesty.5 + r That is, banish them from your bed. + s By this passage the Mohammedans are in plain terms allowed to beat +their wives, in case of stubborn disobedience; but not in a violent or +dangerous manner.6 + t i.e., Let the magistrate first send two arbitrators or mediators, one +on each side, to compose the difference, and prevent, if possible, the ill +consequences of an open rupture. + u Either of your own nation or religion. + x Whether it be wealth, knowledge, or any other talent whereby they may +help their neighbour. + y Either by diminishing the recompense due to his good actions, or too +severely punishing his sins. On the contrary, he will reward the former in +the next life far above their deserts. The Arabic word dharra, which is +translated an ant, signifies a very small sort of that insect, and is used to +denote a thing that is exceeding small, as a mite. + + 3 Vide al Beidāwi. 4 Idem. 5 Idem, Jallalo'ddin. + 6 Idem. + + + How will it be with the unbelievers when we shall bring a witness out of +each nation against itself,z and shall bring thee, O Mohammed, a witness +against these people?a In that day they who have not believed, and have +rebelled against the apostle of God, shall wish the earth was levelled with +them; and they shall not be able to hide any matter from GOD. + O true believers, come not to prayers when ye are drunk,b until ye +understand what ye say; nor when ye are polluted by emission of seed, unless +ye be travelling on the road, until ye wash yourselves. But if ye be sick or +on a journey, or any of you come from easing nature, or have touched women, +and find no water; take fine clean sand and rub your faces and your hands +therewith;c for GOD is merciful and inclined to forgive. + Hast thou not observed those unto whom part of the scriptured was +delivered? they sell error, and desire that ye may wander from the right way; +but GOD well knoweth your enemies. GOD is a sufficient patron; and GOD is a +sufficient helper. + Of the Jews there are some who pervert words from their places;e and say, +We have heard, and have disobeyed; and do thou hear without understanding our +meaning,f and look upon us:g perplexing with their tongues, and reviling the +true religion. + But if they had said, We have heard, and do obey; and do thou hear, and +regard us:h certainly it were better for them, and more right. But GOD hath +cursed them by reason of their infidelity; therefore a few of them only shall +believe. +50 O ye to whom the scriptures have been given, believe in the revelation +which we have sent down, confirming that which is with you; before we deface +your countenances, and render them as the back parts thereof;i or curse them, +as we cursed those who transgressed on the sabbath day;k and the command of +GOD was fulfilled. + Surely GOD will not pardon the giving him an equal;l but will pardon any +other sin except that, to whom he pleasethm and whoso giveth a companion unto +GOD, hath devised a great wickedness. + + z When the prophet who was sent to each nation in particular, shall on +the last day be produced to give evidence against such of them as refused to +believe on him, or observed not the laws which he brought. + a That is, the Arabians, to whom Mohammed was, as he pretended, more +peculiarly sent.1 + b It is related, that before the prohibition of wine, Abd'alrahmān Ebn +Awf made an entertainment, to which he invited several of the apostle's +companions; and after they had ate and drunk plentifully, the hour of evening +prayer being come, one of the company rose up to pray, but being overcome with +liquor, made a shameful blunder in reciting a passage of the Korān; whereupon +to prevent the danger of any such indecency for the future, this passage was +revealed.2 + c See the Prelim. Disc. Sect. IV. + d Meaning the Jews, and particularly their Rabbins. + e That is (according to the commentators), who change the true sense of +the Pentateuch by dislocating passages, or by wresting the words according to +their own fancies and lusts.3 But Mohammed seems chiefly to intend here the +Jews bantering of him in their addresses, by making use of equivocal words, +seeming to bear a good sense in Arabic, but spoken by them in derision +according to their acceptation in Hebrew; an instance of which he gives in the +following words. + f Literally, without being made to hear or apprehend what we say. + g The original word is Raļna, which being a term of reproach in Hebrew, +Mohammed forbade their using to him.4 + h In Arabic, Ondhorna; which having no ill equivocal meaning, the +prophet ordered them to use instead of the former. + i That is, perfectly plain, without eyes, nose, or mouth. The +original, however, may also be translated, and turn them behind, by wringing +their necks backward. + k And were therefore changed into apes.5 + l That is, idolatry of all kinds. + m viz., To those who repent.6 + + 1 See before, c. 2, p. 16. 2 Al Beidāwi. 3 Idem, +Jallalo'ddin. 4 See before, c. 2, p. 13. +5 See before, c. 2, p. 8. 6 Al Beidāwi. + + + Hast thou not observed those who justify themselves?n But GOD justifieth +whomsoever he pleaseth, nor shall they be wronged a hair.o + Behold, how they imagine a lie against GOD; and therein is iniquity +sufficiently manifest. + Hast thou not considered those to whom part of the scripture hath been +given? They believe in false gods and idols,p and say of those who believe +not, These are more rightly directed in the way of truth, than they who +believe on Mohammed. + Those are the men whom God hath cursed and unto him whom GOD shall curse, +thou shalt surely find no helper. + Shall they have a part of the kingdom,q since even then they would not +bestow the smallest matterr on men? + Do they envy other men that which GOD of his bounty hath given them?s We +formerly gave unto the family of Abraham a book of revelations and wisdom; and +we gave them a great kingdom.t + There is of them who believeth on him;u and there is of them who turneth +aside from him: but the raging fire of hell is a sufficient punishment. + Verily those who disbelieve our signs, we will surely cast to be broiled +in hell fire; so often as their skins shall be well burned, we will give them +other skins in exchange, that they may taste the sharper torment; for GOD is +mighty and wise. +60 But those who believe and do that which is right, we will bring into +gardens watered by rivers, therein shall they remain forever, and there shall +they enjoy wives free from all impurity; and we will lead them into perpetual +shades. + Moreover GOD commandeth you to restore what ye are trusted with, to the +owners;x and when ye judge between men, that ye judge according to equity: and +surely an excellent virtue it is to which GOD exhorteth you; for GOD both +heareth and seeth. + + n i.e., The Christians and Jews, who called themselves the children of +GOD, and his beloved people.1 + o The original word signifies a little skin in the cleft of a date- +stone, and is used to express a thing of no value. + p The Arabic is, in Jibt and Taghūt. The former is supposed to have +been the proper name of some idol; but it seems rather to signify any false +deity in general. The latter we have explained already.8 + It is said that this passage was revealed on the following occasion. +Hoyai Ebn Akhtab and Caab Ebn al Ashraf,9 two chief men among the Jews, with +several others of that religion, went to Mecca, and offered to enter into a +confederacy with the Koreish, and to join their forces against Mohammed. But +the Koreish, entertaining some jealousy of them, told them, that the Jews +pretended to have a written revelation from heaven, as well as Mohammed, and +their doctrines and worship approached much nearer to what he taught, than the +religion of their tribe; wherefore, said they, if you would satisfy us that +you are sincere in the matter, do as we do, and worship our gods. Which +proposal, if the story be true, these Jews complied with, out of their +inveterate hatred to Mohammed.1 + q For the Jews gave out that they should be restored to their ancient +power and grandeur;2 depending, it is to be presumed, on the victorious +Messiah whom they expected. + r The original word properly signifies a small dent on the back of a +date-stone, and is commonly used to express a thing of little or no value. + s viz., The spiritual gifts of prophecy, and divine revelations; and +the temporal blessings of victory and success, bestowed on Mohammed and his +followers. + t Wherefore GOD will doubtless show equal favour to this prophet (a +descendant also of Abraham), and those who believe on him.3 + u Namely, on Mohammed. + x This passage, it is said, was revealed on the day of the taking of +Mecca, the primary design of it being to direct Mohammed to return the keys of +the Caaba to Othmān Ebn Telha Ebn Abdaldār, who had then the honour to be +keeper of that holy place,4 and not to deliver them to his uncle al Abbās, who +having already the custody of the well Zemzem, would fain have had also that +of the Caaba. The prophet obeying the divine order, Othmān was so affected +with the justice of the action, notwithstanding he had at first refused him +entrance, that he immediately embraced Mohammedism; whereupon the guardianship +of the Caaba was confirmed to this Othmān and his heirs for ever.5 + + 7 Idem, Jallalo'ddin. See c. 5, not far from the beginning. + 8 See p. 28, note t. 9 See before, p. 40, note m. +1 Al Beidāwi. 2 Idem. 3 Idem. 4 See Prideaux's +Life of Mahomet, p. 2. +5 Al Beidāwi See D'Herbel. Bibl. Orient. p. 220, 221. + + + O true believers, obey GOD, and obey the apostle; and those who are in +authority among you: and if ye differ, in anything, refer it unto GODy and the +apostle, if ye believe in GOD, and the last day: this is better, and a fairer +method of determination. + Hast thou not observed those who pretend they believe in what hath been +revealed unto thee, and what hath been revealed before thee? They desire to +go to judgment before Taghūt,z although they have been commanded not to +believe in him; and Satan desireth to seduce them into a wide error. + And when it is said unto them, Come unto the book which GOD hath sent +down, and to the apostle; thou seest the ungodly turn aside from thee, with +great aversion. + But how will they behave when a misfortune shall befall them, for that +which their hands have sent before them? Then will they come unto thee, and +swear by GOD, saying, If we intended any other than to do good, and to +reconcile the parties.a + GOD knoweth what is in the hearts of these men; therefore let them alone, +and admonish them, and speak unto them a word which may affect their souls. + We have not sent any apostle, but that he might be obeyed by the +permission of GOD: but if they, after they have injured their own souls,b come +unto thee, and ask pardon of GOD, and the apostle ask pardon for them, they +shall surely find GOD easy to be reconciled and merciful. + And by thy LORD they will not perfectly believe, until they make thee +judge of their controversies; and shall not afterwards find in their own minds +any hardship in what thou shalt determine, but shall acquiesce therein with +entire submission. + And if we had commanded them, saying, Slay yourselves, or depart from +your houses;c they would not have done it except a few of them. And if they +had done what they were admonished, it would certainly have been better for +them, and more efficacious for confirming their faith; +70 and we should then have surely given them in our sight an exceeding +great reward, and we should have directed them in the right way. + Whoever obeyeth GOD and the apostle, they shall be with those unto whom +GOD hath been gracious, of the prophets, and the sincere, and the martyrs, and +the righteous; and these are the most excellent company. + + y i.e., To the decision of the Korān. + z That is, before the tribunals of infidels. This passage was +occasioned by the following remarkable accident. A certain Jew having a +dispute with a wicked Mohammedan, the latter appealed to the judgment of Caab +Ebn al Ashraf, a principal Jew, and the former to Mohammed. But at length +they agreed to refer the matter to the prophet singly, who, giving it in favor +of the Jew, the Mohammedan refused to acquiesce in his sentence, but would +needs have it re-heard by Omar, afterwards Khalif. When they came to him, the +Jew told him that Mohammed had already decided the affair in his favour, but +that the other would not submit to his determination; and the Mohammedan +confessing this to be true, Omar bid them stay a little, and fetching his +sword, struck off the obstinate Moslem's head, saying aloud, This is the +reward of him who refuseth to submit to the judgment of God and his apostle. +And from this action Omar had the surname of al Farūk, which alludes both to +his separating that knave's head from his body, and to his distinguishing +between truth and falsehood.1 The name of Taghūt,2 therefore, in this place, +seems to be given to Caab Ebn al Ashraf. + a For this was the excuse of the friends of the Mohammedan whom Omar +slew, when they came to demand satisfaction for his blood.3 + b viz., By acting wickedly, and appealing to the judgment of the +infidels. + c Some understand these words of their venturing their lives in a +religious expedition; and others, of their undergoing the same punishments +which the Israelites did for their idolatry in worshipping the golden calf.4 + + 1 Jallalo'ddin, al Beidāwi. See D'Herbel. Bibl. Orient. p. 688, and +Ockley's Hist. of the Sarac. v. I, p. 365. 2 See before, p. 28. +3 Al Beidāwi. 4 Idem, see before, p. 7 + + + This is bounty from GOD; and GOD is sufficiently knowing. + O true believers, take your necessary precautiond against your enemies, +and either go forth to war in separate parties, or go forth all together in a +body. + There is of you who tarrieth behind;e and if a misfortune befall you, he +saith, Verily GOD hath been gracious unto me, that I was not present with +them: + but if success attend you from GOD, he will say (as if there was no +friendship between you and him),f Would to GOD I had been with them, for I +should have acquired great merit. + Let them therefore fight for the religion of GOD, who part with the +present life in exchange for that which is to come;g for whosoever fighteth +for the religion of GOD, whether he be slain, or be victorious,h we will +surely give him a great reward. + And what ails you, that ye fight not for GOD'S true religion, and in +defence of the weak among men, women, and children,i who say, O LORD, bring us +forth from this city, whose inhabitants are wicked; grant us from before thee +a protector, and grant us from before thee a defender.k + They who believe fight for the religion of GOD; but they who believe not +fight for the religion of Taghūt.l Fight therefore against the friends of +Satan, for the stratagem of Satan is weak. + Hast thou not observed those unto whom it was said, Withhold your hands +from war, and be constant at prayers, and pay the legal alms?m But when war +is commanded them, behold a part of them fear men as they should fear GOD, or +with a great fear, and say, O LORD, wherefore hast thou commanded us to go to +war, and hast not suffered us to wait our approaching end?n Say unto them, +The provision of this life is but small; but the future shall be better for +him who feareth God; and ye shall not be in the least injured at the day of +judgment. +80 Wheresoever ye be, death will overtake you, although ye be in lofty +towers. If good befall them, they say, This is from GOD; but if evil befall +them, they say, This is from thee, O Mohammed:o say, All is from GOD; and what +aileth these people, that they are so far from understanding what is said unto +them? + + d i.e., Be vigilant, and provide yourselves with arms and necessaries. + e Mohammed here upbraids the hypocritical Moslems, who, for want of +faith and constancy in their religion, were backward in going to war for its +defence. + f i.e., As one who attendeth not to the public, but his own private +interest. Or else these may be the words of the hypocritical Mohammedan +himself, insinuating that he stayed not behind the rest of the army by his own +fault, but was left by Mohammed, who chose to let the others share in his good +fortune, preferably to him.1 + g By venturing their lives and fortunes in defence of the faith. + h For no man ought to quit the field till he either fall a martyr or +gain some advantage for the cause.2 + i viz., Those believers who stayed behind at Mecca, being detained +there either forcibly by the idolaters, or for want of means to fly for refuge +to Medina. Al Beidāwi observes that children are mentioned here to show the +inhumanity of the Koreish, who persecuted even that tender age. + k This petition, the commentators say, was heard. For GOD afforded +several of them an opportunity and means of escaping, and delivered the rest +at the taking of Mecca by Mohammed, who left Otāb Ebn Osaid governor of the +city: and under his care and protection, those who had suffered for their +religion became the most considerable men in the place. + l See before, p. 28. + m These were some of Mohammed's followers, who readily performed the +duties of their religion so long as they were commanded nothing that might +endanger their lives. + n That is, a natural death. + o As the Jews, in particular, who pretended that their land was grown +barren, and provisions scarce, since Mohammed came to Medina.3 + + 1 Al Beidāwi. 2 Idem. 3 Idem. + + + Whatever good befalleth thee, O man, it is from GOD; and whatever evil +befalleth thee, it is from thyself.p We have sent thee an apostle unto men, +and GOD is a sufficient witness thereof. + Whoever obeyeth the apostle, obeyeth GOD; and whoever turneth back, we +have not sent thee to be a keeper over them.q + They say, Obedience: yet when they go forth from thee, part of them +meditate by night a matter different from what thou speakest; but GOD shall +write down what they meditate by night: therefore let them alone, and trust in +GOD, for GOD is a sufficient protector. + Do they not attentively consider the Koran? if it had been from any +besides GOD, they would certainly have found therein many contradictions. + When any news cometh unto them, either of security or fear, they +immediately divulge it; but if they told it to the apostle and to those who +are in authority among them, such of them would understand the truth of the +matter, as inform themselves thereof from the apostle and his chiefs. And if +the favor of GOD and his mercy had not been upon you, ye had followed the +devil, except a few of you.r + Fight therefore for the religion of GOD, and oblige not any to what is +difficult,s except thyself; however excite the faithful to war, perhaps GOD +will restrain the courage of the unbelievers; for GOD is stronger than they, +and more able to punish. + He who intercedeth between men with a good intercessiont shall have a +portion thereof; and he who intercedeth with an evil intercession shall have a +portion thereof; for GOD overlooketh all things. + When ye are saluted with a salutation, salute the person with a better +salutation,u or at least return the same; for GOD taketh an account of all +things. + GOD! there is no GOD but he; he will surely gather you together on the +day of resurrection; there is no doubt of it: and who is more true than GOD in +what he saith? +90 Why are ye divided concerning the ungodly into two parties;x since GOD +hath overturned them for what they have committed? Will ye direct him whom +GOD hath led astray; since for him whom GOD shall lead astray, thou shalt find +no true path? + + p These words are not to be understood as contradictory to the +preceding, That all proceeds from GOD; since the evil which befalls mankind, +though ordered by GOD, is yet the consequence of their own wicked actions. + q Or, to take an account of their actions, for this is GOD'S part. + r That is, if GOD had not sent his apostle with the Korān to instruct +you in your duty, ye had continued in idolatry and been doomed to destruction; +except only those who, by GOD'S favour and their superior understanding, +should have true notions of the divinity; such, for example, as Zeid Ebn Amru +Ebn Nofail1 and Waraka Ebn Nawfal,2 who left idols, and acknowledged but one +GOD, before the mission of Mohammed.3 + s It is said this passage was revealed when the Mohammedans refused to +follow their prophet to the lesser expedition of Bedr, so that he was obliged +to set out with no more than seventy.4 Some copies vary in this place, and +instead of la tokallafo, in the second person singular, read la nokallafo, in +the first person plural, We do not oblige, &c. The meaning being, that the +prophet only was under an indispensable necessity of obeying GOD'S commands, +however difficult, but others might choose, though at their peril. + t i.e., To maintain the right of a believer, or to prevent his being +wronged. + u By adding something farther. As when one salutes another by this +form, Peace be unto thee, he ought not only to return the salutation, but to +add, and the mercy of GOD and his blessing. + x This passage was revealed, according to some, when certain of +Mohammed's followers, pretending not to like Medina, desired leave to go +elsewhere, and, having obtained it, went farther and farther, till they joined +the idolaters; or, as others say, on occasion of some deserters at the battle +of Ohod; concerning whom the Moslems were divided in opinion whether they +should be slain as infidels or not. + + 1 Vide Millium, de Mohammedismo ante Moh. p. 311. 2 See the +Prelim. Disc. Sect. II. 3 Al Beidāwi. +4 See before, c. 3, p. 49. + + + They desire that ye should become infidels, as they are infidels, and +that ye should be equally wicked with themselves. Therefore take not friends +from among them, until they fly their country for the religion of GOD; and if +they turn back from the faith, take them, and kill them wherever ye find them; +and take no friend from among them, nor any helper, + except those who go unto a people who are in alliance with you,y or those +who come unto you, their hearts forbidding them either to fight against you, +or to fight against their own people.z And if GOD pleased he would have +permitted them to have prevailed against you, and they would have fought +against you. But if they depart from you, and fight not against you, and +offer you peace, GOD doth not allow you to take or kill them. + Ye shall find others who are desirous to enter into confidence with you, +and at the same time to preserve a confidence with their own people:a so often +as they return to sedition, they shall be subverted therein; and if they +depart not from you, and offer you peace, and restrain their hands from +warring against you, take them and kill them wheresoever ye find them; over +these have we granted you a manifest power. + It is not lawful for a believer to kill a believer, unless it happen by +mistake;b and whoso killeth a believer by mistake, the penalty shall be the +freeing of a believer from slavery, and a fine to be paid to the family of the +deceased,c unless they remit it as alms: and if the slain person be of a +people at enmity with you, and be a true believer, the penalty shall be the +freeing of a believer;d but if he be of a people in confederacy with you, a +fine to be paid to his family, and the freeing of a believer. And he who +findeth not wherewith to do this shall fast two months consecutively as a +penance enjoined from GOD; and GOD is knowing and wise. + But whoso killeth a believer designedly, his reward shall be hell; he +shall remain therein for ever;e and GOD shall be angry with him, and shall +curse him, and shall prepare for him a great punishment. + O true believers, when ye are on a march in defence of the true religion, +justly discern such as ye shall happen to meet, and say not unto him who +saluteth you, thou art not a true believer;f seeking the accidental goods of +the present life;g for with GOD is much spoil. Such have ye formerly been; +but GOD hath been gracious unto you;h therefore make a just discernment, for +GOD is well acquainted with that which ye do. + + y The people here meant, say some, were the tribe of Khozāah, or, +according to others, the Aslamians, whose chief, named Helāl Ebn Owaimar, +agreed with Mohammed, when he set out against Mecca, to stand neuter; or, as +others rather think, Banu Becr Ebn Zeid.1 + z These, it is said, were the tribe of Modlaj, who came in to Mohammed, +but would not be obliged to assist him in war.2 + a The person hinted at here were the tribes of Asad and Ghatfān, or, as +some say, Banu Abdaldār, who came to Medina and pretended to embrace +Mohammedism, that they might be trusted by the Moslems, but when they +returned, fell back to their old idolatry.3 + b That is, by accident and without design. This passage was revealed +to decide the case of Ayāsh Ebn Abi Rabīa, the brother, by the mother's side, +of Abu Jahl, who meeting Hareth Ebn Zeid on the road, and not knowing that he +had embraced Mohammedism, slew him.4 + c Which fine is to be distributed according to the laws of inheritances +given in the beginning of this chapter.5 + d And no fine shall be paid, because in such case his relations, being +infidels and at open war with the Moslems, have no right to inherit what he +leaves. + e That is, unless he repent. Others, however, understand not here an +eternity of damnation (for it is the general doctrine of the Mohammedans that +none who profess that faith shall continue in hell for ever), but only a long +space of time.1 + f On pretence that he only feigns to be a Moslem, that he might escape +from you. The commentators mention more instances than one of persons slain +and plundered by Mohammed's men under this pretext, notwithstanding they +declared themselves Moslems by repeating the usual form of words, and saluting +them; for which reason this passage was revealed, to prevent such rash +judgments for the future. + g That is, being willing to judge him an infidel, only that ye may kill +and plunder him. + h viz., At your first profession of Islāmism, before ye had given any +demonstrations of your sincerity and zeal therein. + + 1 Al Beidāwi, Jallalo'ddin. 2 Al Beidāwi. 3 Idem. + 4 Idem. 5 Idem. +1 Idem. + + + Those believers who sit still at home, not having any hurt,i and those +who employ their fortunes and their persons for the religion of GOD, shall not +be held equal. GOD hath preferred those who employ their fortunes and their +persons in that cause to a degree of honour above those who sit at home; GOD +hath indeed promised every one paradise, but GOD hath preferred those who +fight for the faith before those who sit still, by adding unto them a great +reward, + by degrees of honour conferred on them from him, and by granting them +forgiveness and mercy; for GOD is indulgent and merciful. + Moreover unto those whom the angels put to death, having injured their +own souls,k the angels said, Of what religion were ye? they answered, We were +weak in the earth.l The angels replied, Was not GOD'S earth wide enough, that +ye might fly therein to a place of refuge?m Therefore their habitation shall +be hell; and an evil journey shall it be thither: +100 except the weak among men, and women, and children, who were not able to +find means, and were not directed in the way; these peradventure GOD will +pardon, for GOD is ready to forgive, and gracious. + Whosoever flieth from his country for the sake of GOD'S true religion, +shall find in the earth many forced to do the same, and plenty of provisions. +And whoever departeth from his house, and flieth unto GOD and his apostle, if +death overtake him in the way,n GOD will be obliged to reward him, for GOD is +gracious and merciful. + When ye march to war in the earth, it shall be no crime in you if ye +shorten your prayers, in case ye fear the infidels may attack you; for the +infidels are your open enemy. + + i i.e., Not being disabled from going to war by sickness, or other just +impediment. It is said that when the passage was first revealed there was no +such exception therein, which occasioned Ebn Omm Mactūm, on his hearing it +repeated, to object, And what though I be blind? Whereupon Mohammed, falling +into a kind of trance, which was succeeded by strong agitations, pretended he +had received the divine direction to add these words to the text.2 + k These were certain inhabitants of Mecca, who held with the hare and +ran with the hounds, for though they embraced Mohammedism, yet they would not +leave that city to join the prophet, as the rest of the Moslems did, but on +the contrary went out with the idolaters, and were therefore slain with them +at the battle of Bedr.3 + l Being unable to fly, and compelled to follow the infidels to war. + m As they did who fled to Ethiopia and to Medina. + n This passage was revealed, says al Beidāwi, on account of Jondob Ebn +Damra. This person being sick, was, in his flight, carried by his sons on a +couch, and before he arrived at Medina, perceiving his end approached, he +clapped his right hand on his left, and solemnly plighting his faith to GOD +and his apostle, died. + o To defend those who are at prayers, and to face the enemy. + + 2 Al Beidāwi. 3 Idem, Jallalo'ddin + + + But when thou, O prophet, shalt be among them, and shalt pray with them, +let a party of them arise to prayer with thee, and let them take their arms; +and when they shall have worshipped, let them stand behind you,o and let +another party come that hath not prayed, and let them pray with thee, and let +them be cautious and take their arms. The unbelievers would that ye should +neglect your arms and your baggage while ye pray, that they might turn upon +you at once. It shall be no crime in you, if ye be incommoded by rain, or be +sick, that ye lay down your arms; but take your necessary precaution:p GOD +hath prepared for the unbelievers an ignominious punishment. + And when ye shall have ended your prayer, remember GOD, standing, and +sitting, and lying on your sides.q But when ye are secure from danger, +complete your prayers: for prayer is commanded the faithful, and appointed to +be said at the stated times. + Be not negligent in seeking out the unbelieving people, though ye suffer +some inconvenience; for they also shall suffer as ye suffer, and ye hope for a +reward from GOD which they cannot hope for; and GOD is knowing and wise.r + We have sent down unto thee the book of the Koran with truth, that thou +mayest judge between men through that wisdom which GOD showeth thee therein; +and be not an advocate for the fraudulent;s but ask pardon of GOD for thy +wrong intention, since GOD is indulgent and merciful. + Dispute not for those who deceive one another, for GOD loveth not him who +is a deceiver or unjust.t + Such conceal themselves from men, but they conceal not themselves from +GOD; for he is with them when they imagine by night a saying which pleaseth +him not,u and GOD comprehendeth what they do. + Behold, ye are they who have disputed for them in this present life; but +who shall dispute with GOD for them on the day of resurrection, or who will +become their patron? +110 yet he who doth evil, or injureth his own soul, and afterwards asketh +pardon of God, shall find God gracious and merciful. + Whoso committeth wickedness, committeth it against his own soul: GOD is +knowing and wise. + And whoso committeth a sin or iniquity, and afterwards layeth it on the +innocent, he shall surely bear the guilt of calumny and manifest injustice. + If the indulgence and mercy of GOD had not been upon thee, surely a part +of them had studied to seduce thee;x but they shall seduce themselves only, +and shall not hurt thee at all. GOD hath sent down unto thee the book of the +Koran and wisdom, and hath taught thee that which thou knewest not;y for the +favor of GOD hath been great towards thee. + There is no good in the multitude of their private discourses, unless in +the discourse of him who recommendeth alms, or that which is right, or +agreement amongst men: whoever doth this out of a desire to please GOD, we +will surely give him a great reward. + + p By keeping strict guard. + q That is, in such posture as ye shall be able.1 + r This verse was revealed on occasion of the unwillingness of +Mohammed's men to accompany him in the lesser expedition of Bedr.2 + s Tima Ebn Obeirak, of the sons of Dhafar, one of Mohammed's +companions, stole a coat of mail from his neighbour, Kitāda Ebn al Nomān, in a +bag of meal, and hid it at a Jew's named Zeid Ebn al Samīn; Tima, being +suspected, the coat of mail was demanded of him, but he denying he knew +anything of it, they followed the track of the meal, which had run out through +a hole in the bag, to the Jew's house, and there seized it, accusing him of +the theft; but he producing witnesses of his own religion that he had it of +Tima, the sons of Dhafar came to Mohammed and desired him to defend his +companion's reputation, and condemn the Jew; which he having some thoughts of +doing, this passage was revealed, reprehending him for his rash intention, and +commanding him to judge not according to his own prejudice and opinion, but +according to the merit of the case.3 + t Al Beidāwi, as an instance of the divine justice, adds, that Tima, +after the fact above mentioned, fled to Mecca, and returned to idolatry; and +there undermining the wall of a house, in order to commit a robbery, the wall +fell in upon him and crushed him to death. + u That is, when they secretly contrive means, by false evidence or +otherwise, to lay their crimes on innocent persons. + x Meaning the sons of Dhafar. + y By instructing them in the knowledge of right and wrong, and the +rules of justice. + + 1 See before, c. 3, p. 52. 2 Al Beidāwi. 3 Idem, +Jallalo'ddin, Yahya. + + + But whoso separateth himself from the apostle, after true direction hath +been manifested unto him, and followeth any other way than than of the true +believers, we will cause him to obtain that to which he is inclined,z and will +cast him to be burned in hell; and an unhappy journey shall it be thither. + Verily GOD will not pardon the giving him a companion, but he will pardon +any crime besides that, unto whom he pleaseth: and he who giveth a companion +unto GOD is surely led aside into a wide mistake; + the infidels invoke beside him only female deities;a and only invoke +rebellious Satan. + GOD cursed him; and he said, Verily I will take of thy servants a part +cut off from the rest,b and I will seduce them, and will insinuate vain +desires into them, and I will command them and they shall cut off the ears of +cattle;c and I will command them and they shall change GOD'S creature.d But +whoever taketh Satan for his patron, besides GOD,e shall surely perish with a +manifest destruction. + He maketh them promises, and insinuateth into them vain desires; yet +Satan maketh them only deceitful promises. +120 The receptacle of these shall be hell, they shall find no refuge from +it. + But they who believe, and do good works, we will surely lead them into +gardens, through which rivers flow, they shall continue therein forever, +according to the true promise of GOD; and who is more true than GOD in what he +saith? + It shall not be according to your desires, nor according to the desires +of those who have received the scriptures.f Whoso doth evil shall be rewarded +for it; and shall not find any patron or helper, beside GOD; + but whoso doth good works, whether he be male or female, and is a true +believer, they shall be admitted into paradise, and shall not in the least be +unjustly dealt with. + Who is better in point of religion than he who resigneth himself unto +GOD, and is a worker of righteousness, and followeth the law of Abraham the +orthodox? since GOD took Abraham for his friend:g + and to God belongeth whatsoever is in heaven and on earth; GOD +comprehendeth all things. + + z viz., Error, and false notions of religion. + a Namely, Allāt, al Uzza, and Menāt, the idols of the Meccans; or the +angels, whom they called the daughters of GOD.4 + b Or, as the original may be translated, a part destined or +predetermined to be seduced by me. + c Which was done out of superstition by the old pagan Arabs. Some more +of this custom in the notes to the fifth chapter. + d Either by maiming it, or putting it to uses not designed by the +Creator. Al Beidāwi supposes the text to intend not only the superstitious +amputations of the ears and other parts of cattle, but the castration of +slaves, the marking their bodies with figures, by pricking and dyeing them +with wood or indigo (as the Arabs did and still do), the sharpening their +teeth by filing; and also sodomy, and the unnatural amours between those of +the female sex, the worship of the sun, moon, and other parts of nature, and +the like. + e i.e., By leaving the service of GOD, and doing the works of the +devil. + f That is, the promises of GOD are not to be gained by acting after +your own fancies, nor yet after the fancies of the Jews or Christians, but by +obeying the commands of GOD. This passage, they say, was revealed on a +dispute which arose between those of the three religions, each preferring his +own, and condemning the others. Some, however, suppose the persons here +spoken to in the second person were not the Mohammedans, but the idolaters.1 + g Therefore the Mohammedans usually call that patriarch, as the +scripture also does, Khalīl Allah, the Friend of God, and simply al Khalīl; +and they tell the following story: That Abraham in a time of dearth sent to a +friend of his in Egypt for a supply of corn; but the friend denied him, saying +in his excuse, that though there was a famine in their country also, yet had +it been for Abraham's own family, he would have sent what he desired, but he +knew he wanted it only to entertain his guests and give away to the poor, +according to his usual hospitality. The servants whom Abraham had sent on +this message, being ashamed to return empty, to conceal the matter from their +neighbours, filled their sacks with fine white sand, which in the east pretty +much resembles meal. Abraham being informed by his servants, on their return +of their ill success, the concern he was under threw him into a sleep; and in +the meantime Sarah, knowing nothing of what had happened, opening one of the +sacks, found good flour in it, and immediately set out about making of bread. +Abraham awaking and smelling the new bread, asked her whence she had the +flour? Why, says she, from your friend in Egypt. Nay, replied the Patriarch, +it must have come from no other than my friend GOD Almighty.2 + + 4 See the Prelim. Discourse, Sect. I. 1 Al Beidāwi, +Jallalo'ddin, Yahya, + + + They will consult thee concerning women;h Answer, GOD instructeth you +concerning them,i and that which is read unto you in the book of the Koran +concerning female orphans, to whom ye give not that which is ordained them, +neither will ye marry them,k and concerning weak infants,l and that ye observe +justice towards orphans: whatever good ye do, GOD knoweth it. + If a woman fear ill usage, or aversion from her husband, it shall be no +crime in them if they agree the matter amicably between themselves;m for a +reconciliation is better than a separation. Men's souls are naturally +inclined to covetousness:n but if ye be kind towards women, and fear to wrong +them, GOD is well acquainted with what ye do. + Ye can by no means carry yourselves equally between women in all +respects, although ye study to do it; therefore turn not from a wife with all +manner of aversion,o nor leave her like one in suspense:p if ye agree, and +fear to abuse your wives, GOD is gracious and merciful; + but if they separate, GOD will satisfy them both of his abundance;q for +GOD is extensive and wise, +130 and unto GOD belongeth whatsoever is in heaven and on earth. We have +already commanded those unto whom the scriptures were given before you, and we +command you also, saying, Fear GOD; but if ye disbelieve, unto GOD belongeth +whatsoever is in heaven and on earth; and GOD is self-sufficient,r and to be +praised; + for unto GOD belongeth whatsoever is in heaven and on earth, and GOD is a +sufficient protector. + If he pleaseth he will take you away, O men, and will produce others in +your stead;s for GOD is able to do this. + Whoso desireth the reward of this world, verily with GOD is the reward of +this world, and also of that which is to come; GOD both heareth and seeth. + + h i.e., As to the share they are to have in the distribution of the +inheritances of their deceased relations; for it seems that the Arabs were not +satisfied with Mohammed's decision on this point, against the old customs. + i i.e., He hath already made his will known unto you, by revealing the +passages concerning inheritances in the beginning of this chapter. + k Or the words may be rendered in the affirmative, and whom ye desire +to marry. For the pagan Arabs used to wrong their female orphans in both +instances; obliging them to marry against their inclinations, if they were +beautiful or rich; or else not suffering them to marry at all, that they might +keep what belonged to them.3 + l That is, male children of tender years, to whom the Arabs, in the +time of paganism, used to allow no share in the distribution of their parents' +estate.4 + m By the wife's remitting part of her dower or other dues. + n So that the woman, on the one side, is unwilling to part with any of +her right; and the husband, on the other, cares not to retain one he has no +affection for; or, if he should retain her, she can scarce expect he will use +her in all respects as he ought.1 + o i.e., Though you cannot use her equally well with a beloved wife, yet +observe some measures of justice towards her; for if a man is not able +perfectly to perform his duty, he ought not, for that reason, entirely to +neglect it.2 + p Or like one that neither has a husband, nor is divorced, and at +liberty to marry elsewhere. + q That is, either will bless them with a better and more advantageous +match, or with peace and tranquility of mind.3 + r Wanting the service of no creature. + s i.e., Either another race of men or a different species of creatures. + + 2 Al Beidāwi. See D'Herbel. Bibl. Orient. p. 14, and Morgan's +Mahometism Explained, vol. i. p. 132. 3 Al Beidāwi. +4 See before, p. 54, note c. 1 Al Beidāwi. 2 Idem. + 3 Idem. + + + O true believers, observe justice when ye bear witness before GOD, +although it be against yourselves, or your parents, or relations; whether the +party be rich, or whether he be poor; for GOD is more worthy than them both: +therefore follow not your own lust in bearing testimony so that ye swerve from +justice. And whether ye wrest your evidence, or decline giving it, GOD is +well acquainted with that which ye do. + O true believers, believe in GOD and his apostle, and the book which he +hath caused to descend unto his apostle, and the book which he hath formerly +sent down.t And whosoever believeth not in GOD, and his angels, and his +scriptures, and his apostles, and the last day, he surely erreth in a wide +mistake. + Moreover they who believed, and afterwards became infidels, and then +believed again, and after that disbelieved, and increased in infidelity,u GOD +will by no means forgive them, nor direct them into the right way. + Declare unto the ungodlyx that they shall suffer a painful punishment. + They who take the unbelievers for their protectors, besides the faithful, +do they seek for power with them? since all power belongeth unto GOD. + And he hath already revealed unto you, in the book of the Korān,y the +following passage-When ye shall hear the signs of GOD, they shall not be +believed, but they shall be laughed to scorn. Therefore sit not with them who +believe not, until they engage in different discourse; for if ye do ye will +certainly become like unto them. GOD will surely gather the ungodly and the +unbelievers together in hell. +140 They who wait to observe what befalleth you, if victory be granted you +from GOD, say, Were we not with you?z But if any advantage happen to the +infidels, they say unto them, Were we not superior to you,a and have we not +defended you against the believers? GOD shall judge between you on the day of +resurrection: and GOD will not grant the unbelievers means to prevail over the +faithful. + The hypocrites act deceitfully with GOD, but he will deceive them; and +when they stand up to pray, they stand carelessly, affecting to be seen of +men, and remember not GOD, unless a little,b + wavering between faith and infidelity, and adhering neither unto these +nor unto those:c and for him whom GOD shall lead astray thou shalt find no +true path. + O true believers, take not the unbelievers for your protectors besides +the faithful. Will ye furnish GOD with an evident argument of impiety against +you? + + t It is said that Abda'llah Ebn Salām and his companions told Mohammed +that they believed in him, and his Korān, and in Moses, and the Pentateuch, +and in Ezra, but no farther; whereupon this passage was revealed, declaring +that a partial faith is little better than none at all, and that a true +believer must believe in all GOD'S prophets and revelations without +exception.4 + u These were the Jews, who first believed in Moses, and afterwards fell +into idolatry by worshiping the golden calf; and though they repented of that, +yet in after ages rejected the prophets who were sent to them, and +particularly Jesus, the son of Mary, and now filled up the measure of their +unbelief by rejecting of Mohammed.5 + x Mohammed here means those who hypocritically pretended to believe in +him but really did not, and by their treachery did great mischief to his +party.1 + y Cap. 6. + z i.e., Did we not assist you? Therefore give us part of the spoil.2 + a Would not our army have cut you off if it had not been for our faint +assistance, or rather desertion, of the Moslems, and our disheartening them?3 + b That is, with the tongue, and not with the heart. + c Halting between two opinions, and being staunch friends neither to +the Moslems nor the infidels. + + 4 Al Beidāwi. 5 Idem. 1 Idem. 2. Idem. + 3 Idem. + + + Moreover the hypocrites shall be in the lowest bottom of hell fire,d and +thou shalt not find any to help them thence. + But they who repent and amend, and adhere firmly unto GOD, and approve +the sincerity of their religion to GOD, they shall be numbered with the +faithful; and GOD will surely give the faithful a great reward. + And how should GOD go about to punish you, if ye be thankful and believe? +for GOD is grateful and wise. + GOD loveth not the speaking ill of any one in public, unless he who is +injured call for assistance; and GOD heareth and knoweth: + whether ye publish a good action, or conceal it, or forgive evil, verily +GOD is gracious and powerful. + They who believe not in GOD, and his apostles, and would make a +distinction between GOD and his apostles,e and say, We believe in some of the +prophets and reject others of them, and seek to take a middle way in this +matter; +150 these are really unbelievers: and we have prepared for the unbelievers +an ignominious punishment. + But they who believe in GOD and his apostles, and make no distinction +between any of them, unto those will we surely give their reward; and GOD is +gracious and merciful. + They who have received the scripturesf will demand of thee, that thou +cause a book to descend unto them from heaven: they formerly asked of Moses a +greater thing than this: for they said, Show us GOD visibly.g Wherefore a +storm of fire from heaven destroyed them, because of their iniquity. Then +they took the calf for their God,h after that evident proofs of the divine +unity had come unto them: but we forgave them that, and gave Moses a manifest +power to punish them.i + And we lifted the mountain of Sinai over them,k when we exacted from them +their covenant; and said unto them, Enter the gate of the city worshipping.l +We also said unto them, Transgress not on the Sabbath-day. And we received +from them a firm covenant, that they would observe these things. + Therefore for thatm they have made void their covenant, and have not +believed in the signs of GOD, and have slain the prophets unjustly, and have +said, Our hearts are circumcised; (but GOD hath sealed them up, because of +their unbelief; therefore they shall not believe, except a few of them:) + and for that they have not believed in Jesus, and have spoken against +Mary a grievous calumny;n + + d See the Preliminary Discourse, Sect. IV. + e See c. 2, p. 31, note h. + f That is, the Jews; who demanded of Mohammed, as a proof of his +mission, that they might see a book of revelations descend to him from heaven, +or that he would produce one written in a celestial character, like the two +tables of Moses. + g See chapter 2, p. 6. + This story seems to be an addition to what Moses says of the seventy +elders, who went up to the mountain with him, and with Aaron, Nadab, and +Abihu, and saw the GOD of Israel.1 + h See chapter 2, p. 6. + i See ibid. p. 6, note m. + k See ibid. p. 8. + l See ibid. p. 7. + m There being nothing in the following words of this sentence, to +answer to the causal for that, Jallalo'ddin supposes something to be +understood to complete the sense, as therefore we have cursed them, or the +like. + n By accusing her of fornication.2 + + 1 Exod. xxiv. 9, 10, 11. 2 See the Kor. c. 19, and that +virulent book entitled Toldoth Jesu. + + + and have said, Verily we have slain Christ Jesus the son of Mary, the +apostle of GOD; yet they slew him not, neither crucified him, but he was +represented by one in his likeness;o and verily they who disagreed concerning +himp were in a doubt as to this matter, and had no sure knowledge thereof, but +followed only an uncertain opinion. They did not really kill him; but GOD +took him up unto himself: and GOD is mighty and wise. + And there shall not be one of those who have received the scriptures, who +shall not believe in him, before his death;q and on the day of resurrection he +shall be a witness against them.r + Because of the iniquity of those who Judaize, we have forbidden them good +things, which had been formerly allowed them;s + and because they shut out many from the way of GOD, and have taken usury, +which was forbidden them by the law, and devoured men's substance vainly: we +have prepared for such of them as are unbelievers a painful punishment. +160 But those among them who are well grounded in knowledge,t and the +faithful, who believe in that which hath been sent down unto thee, and that +which hath been sent down unto the prophets before thee, and who observe the +stated times of prayer, and give alms, and believe in GOD and the last day +unto these will we give a great reward. + Verily we have revealed our will unto thee, as we have revealed it unto +Noah and the prophets who succeeded him; and as we revealed it unto Abraham, +and Ismael, and Isaac, and Jacob, and the tribes, and unto Jesus, and Job, and +Jonas, and Aaron, and Solomon; and we have given thee the Koran, as we gave +the psalms unto David: + some apostles have we sent, whom we have formerly mentioned unto thee; +and other apostles have we sent, whom we have not mentioned unto thee; and GOD +spake unto Moses, discoursing with him; + apostles declaring good tidings, and denouncing threats, lest men should +have an argument of excuse against GOD, after the apostles had been sent unto +them; GOD is mighty and wise. + GOD is witness of that revelation which he hath sent down unto thee; he +sent it down with his special knowledge: the angels also are witnesses +thereof; but GOD is a sufficient witness. + They who believe not, and turn aside others from the way of GOD, have +erred in a wide mistake. + + o See chapter 3, p. 38, and the notes there. + p For some maintained that he was justly and really crucified; some +insisted that it was not Jesus who suffered, but another who resembled him in +the face, pretending the other parts of his body, by their unlikeness, plainly +discovered the imposition; some said he was taken up into heaven; and others, +that his manhood only suffered, and that his godhead ascended into heaven.3 + q This passage is expounded two ways. + Some, referring the relative his, 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 Hejāj, 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 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 Mohammedan religion, and a most perfect tranquility and security +on earth.1 + r i.e., Against the Jews, for rejecting him; and against the +Christians, for calling him GOD, and the son of GOD.2 + s See chapter 3, p. 38 and 42, and the notes there. + t As Abda'llah Ebn Salām, and his companions.3 + + 3 Al Beidāwi. 1 Jallalo'ddin, Yahya, al Zamakhshari, and al +Beidāwi. See the Prelim. Disc. Sect. IV. 2 Al Beidāwi. 3 +Idem. + + + Verily those who believe not, and act unjustly, GOD will by no means +forgive, neither will he direct them into any other way, + than the way of hell; they shall remain therein forever: and this is easy +with GOD. + O men, now is the apostle come unto you, with truth from your LORD; +believe therefore, it will be better for you. But if ye disbelieve, verily +unto GOD belongeth whatsoever is in heaven and on earth; and GOD is knowing +and wise. + O ye who have received the scriptures, exceed not the just bounds in your +religion,u neither say of GOD any other than the truth. Verily Christ Jesus +the son of Mary is the apostle of GOD, and his Word, which he conveyed into +Mary, and a spirit proceeding from him. Believe therefore in GOD, and his +apostles, and say not, There are three Gods;x forbear this; it will be better +for you. GOD is but one GOD. Far be it from him that he should have a son! +unto him belongeth whatever is in heaven and on earth; and GOD is a sufficient +protector. +170 Christ doth not proudly disdain to be a servant unto GOD; neither the +angels who approach near to his presence: + and whoso disdaineth his service, and is puffed up with pride, God will +gather them all to himself, on the last day. + Unto those who believe, and do that which is right, he shall give their +rewards, and shall superabundantly add unto them of his liberality: but those +who are disdainful and proud, he will punish with a grievous punishment; + and they shall not find any to protect or to help them, besides GOD. + O men, now is an evident proof come unto you from your LORD, and we have +sent down unto you manifest light.y They who believe in GOD and firmly adhere +to him, he will lead them into mercy from him, and abundance; and he will +direct them in the right way to himself.z + They will consult thee for thy decision in certain cases; say unto them, +GOD giveth you these determinations, concerning the more remote degrees of +kindred.a If a man die without issue, and have a sister, she shall have the +half of what he shall leave:b and he shall be heir to her,c in case she have +no issue. But if there be two sisters they shall have between them two third +parts of what he shall leave; and if there be several, both brothers and +sisters, a male shall have as much as the portion of two females. GOD +declareth unto you these precepts, lest ye err: and GOD knoweth all things. + + u Either by rejecting and contemning of Jesus as the Jews do; or +raising him to an equality with GOD, as do the Christians.4 + x Namely, God, Jesus, and Mary.1 For the eastern writers mention a +sect of Christians which held the Trinity to be composed of those three;2 but +it is allowed that this heresy has been long since extinct.3 The passage, +however, is equally levelled against the Holy Trinity, according to the +doctrine of the orthodox Christians, who, as al Beidāwi acknowledges, believe +the divine nature to consist of three persons, the Father, the Son, and the +Holy Ghost; by the Father understanding GOD'S essence; by the Son his +knowledge, and by the Holy Ghost his life. + y That is, Mohammed and his Korān. + z viz., Into the religion of Islām, in this world, and the way to +paradise in the next.4 + a See the beginning of this chapter, p. 53. + b And the other half will go to the public treasury. + c That is, he shall inherit her whole substance. + + 4 Al Beidāwi. 1 Idem, Jallalo'ddin, Yahya. 2 Elmacin. +p. 227. Eutych. p. 120. See the Prelim. Disc. Sect. II 3 Ahmed Ebn +Abd'al Halim. 4 Al Beidāwi. + + + CHAPTER V. + +ENTITLED, THE TABLE;d REVEALED AT MEDINA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + O TRUE believers, perform your contracts. Ye are allowed to eat the +brute cattle,e other than what ye are commanded to abstain from; except the +game which ye are allowed at other times, but not while ye are on pilgrimage +to Mecca; GOD ordaineth that which he pleaseth. + O true believers, violate not the holy rites of GOD,f nor the sacred +month,g nor the offering, nor the ornaments hung thereon,h nor those who are +travelling to the holy house, seeking favor from their LORD, and to please +him. + But when ye shall have finished your pilgrimage; then hunt. And let not +the malice of some, in that they hindered you from entering the sacred +temple,i provoke you to transgress, by taking revenge on them in the sacred +months. Assist one another according to justice and piety, but assist not one +another in injustice and malice: therefore fear GOD; for GOD is severe in +punishing. + Ye are forbidden to eat that which dieth of itself, and blood, and +swine's flesh, and that on which the name of any besides GOD hath been +invocated;k and that which hath been strangled, or killed by a blow, or by a +fall, or by the horns of another beast, and that which hath been eaten by a +wild beast,l except what ye shall kill yourselves;m and that which hath been +sacrificed unto idols.n It is likewise unlawful for you to make division by +casting lots with arrows.o This is an impiety. On this day,p woe be unto +those who have apostatized from their religion; therefore fear not them, but +fear me. + This day have I perfected your religion for you,q and have completed my +mercy upon you;r and I have chosen for you Islam, to be your religion. But +whosoever shall be driven by necessity through hunger, to eat of what we have +forbidden, not designing to sin, surely GOD will be indulgent and merciful +unto him. + + d The title is taken from the Table, which, towards the end of the +chapter, is fabled to have been let down from heaven to Jesus. It is +sometimes also called the chapter of Contracts, which word occurs in the first +verse. + e As camels, oxen, and sheep; and also wild cows, antelopes, &c.;1 but +not swine, nor what is taken in hunting during the pilgrimage. + f i.e., The ceremonies used in the pilgrimage of Mecca. + g See the Prelim. Disc. Sect. VII. + h The offering here meant is the sheep led to Mecca, to be there +sacrificed, about the neck of which they used to hang garlands, green boughs, +or some other ornament, that it may be distinguished as a thing sacred.2 + i In the expedition of Al Hodeibiya.3 + k For the idolatrous Arabs used, in killing any animal for food, to +consecrate it, as it were, to their idols, by saying, In the name of Allāt, or +al Uzza.4 + l Or by a creature trained up to hunting.5 + m That is, unless ye come up time enough to find life in the animal, +and to cut its throat. + n The word also signifies certain stones, which the pagan Arabs used to +set up near their houses, and on which they superstitiously slew animals, in +honour of their gods.6 + o See Prelim. Disc. Sect. V. + p This passage, it is said, was revealed on Friday evening, being the +day of the pilgrims visiting Mount Arafat, the last time Mohammed visited the +temple of Mecca, therefore called the pilgrimage of valediction.7 + q And therefore the commentators say, that after this time, no positive +or negative precept was given.1 + r By having given you a true and perfect religion; or, by the taking of +Mecca, and the destruction of idolatry. + + 1 Jallalo'ddin, al Beidāwi. 2 See the Prelim. Disc. Sect. IV. + 3 See the Prelim. Disc. Sect. II. +4 See c. 2, p. 18. 5 Al Beidāwi. 6 Idem. 7 +Idem. See Prid. Life of Mahom. p. 99. +1 Vide Abulfed. Vit. Moh. p. 131. + + + They will ask thee what is allowed them as lawful to eat? Answer, Such +things as are goods are allowed you; and what ye shall teach animals of prey +to catch,t training them up for hunting after the manner of dogs, and teaching +them according to the skill which GOD hath taught you. Eat therefore of that +which they shall catch for you; and commemorate the name of GOD thereon;u and +fear GOD, for GOD is swift in taking an account. + This day are ye allowed to eat such things as are good, and the food of +those to whom the scriptures were givenx is also allowed as lawful unto you; +and your food is allowed as lawful unto them. And ye are also allowed to +marry free women that are believers, and also free women of those who have +received the scriptures before you, when ye shall have assigned them their +dower; living chastely with them, neither committing fornication, nor taking +them for concubines. Whoever shall renounce the faith, his work shall be +vain, and in the next life he shall be of those who perish. + O true believers, when ye prepare yourselves to pray, wash your faces, +and your hands unto the elbows; and rub your heads, and your feet unto the +ankles; + and if ye be polluted by having lain with a woman, wash yourselves all +over. But if ye be sick, or on a journey, or any of you cometh from the +privy, or if ye have touched women, and ye find no water, take fine clean +sand, and rub your faces and your hands therewith; GOD would not put a +difficulty upon you; but he desireth to purify you, and to complete his favor +upon you, that ye may give thanks. +10 Remember the favor of GOD towards you, and his covenant which he hath +made with you, when ye said, We have heard, and will obey.y Therefore fear +God, for God knoweth the innermost parts of the breasts of men. + O true believers, observe justice when ye appear as witnesses before GOD, +and let not hatred towards any induce you to do wrong: but act justly; this +will approach nearer unto piety; and fear GOD, for GOD is fully acquainted +with what ye do. + GOD hath promised unto those who believe, and do that which is right, +that they shall receive pardon and a great reward. + But they who believe not, and accuse our signs of falsehood, they shall +be the companions of hell. + O true believers, remember God's favor towards you, when certain men +designed to stretch forth their hands against you, but he restrained their +hands from hurting you;z therefore fear GOD and in GOD let the faithful trust. + + s Not such as are filthy, or unwholesome. + t Whether beasts or birds. + u Either when ye let go the hound, hawk, or other animal, after the +game; or when ye kill it. + x viz., Slain or dressed by Jews or Christians. + y These words are the form used at the inauguration of a prince; and +Mohammed here intends the oath of fidelity which his followers had taken to +him at al Akaba.2 + z The commentators tell several stories as the occasion of this +passage. One says, that Mohammed and some of his followers being at Osfān (a +place not far from Mecca, in the way to Medina), and performing their noon +devotions, a company of idolaters, who were in view, repented they had not +taken that opportunity of attacking them, and therefore waited till the hour +of evening prayer, intending to fall upon them then: but GOD defeated their +design, by revealing the verse of fear. Another relates, that the prophet +going to the tribe of Koreidha (who were Jews) to levy a fine for the blood of +two Moslems, who had been killed by mistake, by Amru Ebn Ommeya al Dimri, they +desired him to sit down and eat with them, and they would pay the fine; +Mohammed complying with their request, while he was sitting, they laid a +design against his life, one Amru Ebn Jahāsh undertaking to throw a millstone +upon him; but GOD withheld his hand, and Gabriel immediately descended to +acquaint the prophet with their treachery, upon which he rose up and went his +way. A third story is, that Mohammed having hung up his arms on a tree, under +which he was resting himself, and his companions being dispersed some distance +from him, an Arab of the desert came up to him and drew his sword, saying, Who +hindereth me from killing thee? To which Mohammed answered, GOD; and Gabriel +beating the sword out of the Arab's hand, Mohammed took it up, and asked him +the same question, Who hinders me from killing thee? the Arab replied, nobody, +and immediately professed Mohammedism.1 Abūlfeda2 tells the same story, with +some variation of circumstances. + + 2 Vide Abulfed. ibid. p. 43, and the Prelim. Disc. Sect. II. + 1 Al Beidāwi. 2 Vit. Moh. p. 73. + + + GOD formerly accepted the covenant of the children of Israel, and we +appointed out of them twelve leaders: and GOD said, Verily I am with you:a if +ye observe prayer, and give alms, and believe in my apostles, and assist them, +and lend unto GOD on good usury,b I will surely expiate your evil deeds from +you, and I will lead you into gardens, wherein rivers flow: but he among you +who disbelieveth after this, erreth from the straight path. + Wherefore because they have broken their covenant, we have cursed them, +and hardened their hearts; they dislocate the words of the Pentateuch from +their places, and have forgotten part of what they were admonished; and thou +wilt not cease to discover deceitful practices among them, except a few of +them. But forgive them,c and pardon them, for GOD loveth the beneficent. + And from those who say, We are Christians, we have received their +covenant; but they have forgotten part of what they were admonished; wherefore +we have raised up enmity and hatred among them, till the day of resurrection; +and GOD will then surely declare unto them what they have been doing. + O ye who have received the scriptures, now is our apostle come unto you, +to make manifest unto you many things which ye concealed in the scriptures;d +and to pass overe many things. Now is light and a perspicuous book of +revelations come unto you from God. Thereby will GOD direct him who shall +follow his good pleasure, into the paths of peace; and shall lead them out of +darkness into light, by his will, and shall direct them in the right way. + They are infidels, who say, Verily GOD is Christ the son of Mary. Say +unto them, And who could obtain anything from GOD to the contrary, if he +pleased to destroy Christ the son of Mary, and his mother, and all those who +are on the earth? +20 For unto GOD belongeth the kingdom of heaven and earth, and whatsoever +is contained between them; he createth what he pleaseth, and GOD is almighty. + + a After the Israelites had escaped from Pharaoh, GOD ordered them to go +against Jericho, which was then inhabited by giants, of the race of the +Canaanites, promising to give it into their hands; and Moses, by the divine +direction, appointed a prince or captain over each tribe, to lead them in that +expedition,3 and when they came to the borders of the land of Canaan, sent the +captains as spies to get information of the state of the country, enjoining +them secresy; but they being terrified at the prodigious size and strength of +the inhabitants, disheartened the people by publicly telling them what they +had seen, except only Caleb the son of Yufanna (Jephunneh) and Joshua the son +of Nun.4 + b By contributing towards this holy war. + c That is, if they repent and believe, or submit to pay tribute. Some, +however, think these words are abrogated by the verse of the sword.5 + d Such as the verse of stoning adulterers,6 the description of +Mohammed, and Christ's prophecy of him by the name of Ahmed.7 + e i.e., Those which it was not necessary to restore. + + 3 See Numb. i. 4. 5. 4 Al Beidāwi. Numb. xiii. and xiv + 5 Al Beidāwi. 6 See c. 3, p. 34. +7 Al Beidāwi. + + + The Jews and the Christians say, We are the children of GOD and his +beloved. Answer, Why therefore doth he punish you for your sins? Nay, but ye +are men, of those whom he hath created. He forgiveth whom he pleaseth, and +punisheth whom he pleaseth; and unto GOD belongeth the kingdom of heaven and +earth, and of what is contained between them both; and unto him shall all +things return. + O ye who have received the scriptures, now is our apostle come unto you, +declaring unto you the true religion, during the cessation of apostles,f lest +ye should say, There came unto us no bearer of good tidings, nor any warner: +but now is a bearer of good tidings, and a warner come unto you; for GOD is +almighty. + Call to mind when Moses said unto his people, O my people, remember the +favor of GOD towards you, since he hath appointed prophets among you, and +constituted you kings,g and bestowed on you what he hath given to no other +nation in the world.h + O my people, enter the holy land, which GOD hath decreed you, and turn +not your backs, lest ye be subverted and perish. + They answered, O Moses, verily there are a gigantic people in the land;i +and we will by no means enter it, until they depart thence; but if they depart +thence, then will we enter therein. + And two menk of those who feared GOD, unto whom GOD had been gracious, +said, Enter ye upon them suddenly by the gate of the city; and when ye shall +have entered the same, ye shall surely be victorious: therefore trust in GOD, +if ye are true believers. + They replied, O Moses, we will never enter the land, while they remain +therein: go therefore thou, and thy LORD, and fight; for we will sit here. + Moses said, O LORD, surely I am not master of any except myself, and my +brother; therefore make a distinction between us and the ungodly people. + GOD answered, Verily the land shall be forbidden them forty years; during +which time they shall wander like men astonished on the earth;l therefore be +not thou solicitous for the ungodly people. + + f The Arabic word al Fatra signifies the intermediate space of time +between two prophets, during which no new revelation or dispensation was +given; as the interval between Moses and Jesus, and between Jesus and +Mohammed, at the expiration of which last, Mohammed pretended to be sent. + g This was fulfilled either by GOD'S giving them a kingdom, and a long +series of princes; or by his having made them kings or masters of themselves, +by delivering them from the Egyptian bondage. + h Having divided the Red Sea for you, and guided you by a cloud, and +fed you with quails and manna, &c.1 + i The largest of these giants, the commentators say, was Og, the son of +Anak; concerning whose enormous stature, his escaping the Flood, and the +manner of his being slain by Moses, the Mohammedans relate several absurd +fables.2 + k Namely, Caleb and Joshua. + l The commentators pretend that the Israelites, while they thus +wandered in the desert, were kept within the compass of about eighteen (or as +some say twenty-seven) miles; and that though they travelled from morning to +night, yet they constantly found themselves the next day at the place from +whence they set out.1 + + 1 Al Beidāwi. 2 Vide Marraacc. in Alcor. p. 231, &c. +D'Herbel. Bibl. Orient. p. 336. 1 Al Beidāwi, Jallalo'ddin. + + +30 Relate unto them also the history of the two sons of Adam,m with truth. +When they offeredn their offering, and it was accepted from one of them,o and +was not accepted from the other, Cain said to his brother, I will certainly +kill thee. Abel answered, GOD only accepteth the offering of the pious; + if thou stretchest forth thy hand against me, to slay me, I will not +stretch forth my hand against thee, to slay thee; for I fear GOD, the LORD of +all creatures.p + I choose that thou shouldest bear my iniquity and thine own iniquity; and +that thou become a companion of hell fire; for that is the reward of the +unjust.q + But his soul suffered him to slay his brother, and he slew him;r +wherefore he became of the number of those who perish. + And GOD sent a raven, which scratched the earth, to show him how he +should hide the shame of his brother,s and he said, Woe is me! am I unable to +be like this raven, that I may hide my brother's shame? and he became one of +those who repent. + Wherefore we commanded the children of Israel, that he who slayeth a +soul, without having slain a soul, or committed wickedness in the earth,t +shall be as if he had slain all mankind:u but he who saveth a soul alive, +shall be as if he had saved the lives of all mankind. + Our apostles formerly came unto them, with evident miracles; then were +many of them after this, transgressors on the earth. + But the recompense of those who fight against GOD and his apostle, and +study to act corruptly in the earth, shall be, that they shall be slain, or +crucified, or have their hands and their feet cut off on the opposite sides, +or be banished the land.x This shall be their disgrace in this world, and in +the next world they shall suffer a grievous punishment; + except those who shall repent, before ye prevail against them; for know +that GOD is inclined to forgive, and merciful. + + m viz., Cain and Abel, whom the Mohammedans call Kābil and Hābil. + n The occasion of their making this offering is thus related, according +to the common tradition in the east.2 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 that Abel should 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.3 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. + o Namely, from Abel, whose sacrifice GOD declared his acceptance of in +a visible manner, by causing fire to descend from heaven and consume it, +without touching that of Cain.4 + p To enhance Abel's patience, al Beidāwi tells us, that he was the +stronger of the two, and could easily have prevailed against his brother. + q The conversation between the two brothers is related somewhat to the +same purpose in the Jerusalem Targum and that of Jonathan ben Uzziel. + r Some say he knocked out his brains with a stone;5 and pretend that as +Cain was considering which way he should effect the murder, the devil appeared +to him in a human shape, and showed him how to do it, by crushing the head of +a bird between two stones.6 + s i.e., His dead corpse. For Cain, having committed this fratricide, +became exceedingly troubled in his mind, and carried the dead body about on +his shoulders for a considerable time, not knowing where to conceal it, till +it stank horridly; and then God taught him to bury it by the example of a +raven, who having killed another raven in his presence, dug a pit with his +claws and beak, and buried him therein.7 For this circumstance of the raven +Mohammed was beholden to the Jews, who tell the same story, except only that +they make the raven to appear to Adam, and that he thereupon buried his son.8 + t Such as idolatry, or robbing on the highway.1 + u Having broken the commandment which forbids the shedding of blood. + x The lawyers are not agreed as to the applying of these punishments. +But the commentators suppose that they who commit murder only are to be put to +death in the ordinary way; those who murder and rob too, to be crucified; +those who rob without committing murder, to have their right hand and their +left foot cut off; and they who assault persons and put them in fear, to be +banished.2 It is also a doubt whether they who are to be crucified shall be +crucified alive, or be first put to death, or whether they shall hang on the +cross till they die.3 + + 2 Vide Abulfarag, p. 6, 7; Eutych. Annal. p. 15, 16; and D'Herbelot, +Bibl. Orient. Art. Cabil. 3 Al Beidāwi. +4 Idem, Jallalo'ddin. 5 Vide Eutych. ubi supra. 6 Vide +D'Herbelot, ubi sup. 7 Jallalo'ddin, al Beidāwi. +8 Vide R. Eliezer, Pirke, c. 20. 1 Al Beidāwi. 2 Idem, +Jallalo'ddin. 3 Al Beidāwi. + + + O true believers, fear GOD, and earnestly desire a near conjunction with +him, and fight for his religion, that ye may be happy. +40 Moreover they who believe not, although they had whatever is in the +earth, and as much more withal, that they might therewith redeem themselves +from punishment on the day of resurrection; it shall not be accepted from +them, but they shall suffer a painful punishment. + They shall desire to go forth from the fire, but they shall not go forth +from it, and their punishment shall be permanent. + If a man or a woman steal, cut off their hands,y in retribution for that +which they have committed; this is an exemplary punishment appointed by GOD; +and GOD is mighty and wise. + But whoever shall repent after his iniquity, and amend, verily GOD will +be turned unto him,z for GOD is inclined to forgive, and merciful. + Dost thou not know that the kingdom of heaven and earth is GOD'S? He +punisheth whom he pleaseth, and he pardoneth whom he pleaseth; for GOD is +almighty. + O apostle, let not them grieve thee, who hasten to infidelity,a either of +those who say, We believe, with their mouths, but whose hearts believe not;b +or of the Jews, who hearken to a lie, and hearken to other people;c who come +unto thee: they pervert the words of the law from their true places,d and say, +If this be brought unto you, receive it; but if it be not brought unto you, +beware of receiving aught else;e and in behalf of him whom GOD shall resolve +to seduce, thou shalt not prevail with GOD at all. They whose hearts GOD +shall not please to cleanse shall suffer shame in this world, and a grievous +punishment in the next: + who hearken to a lie, and eat that which is forbidden.f But if they come +unto thee for judgment, either judge between them, or leave them;g and if thou +leave them, they shall not hurt thee at all. But if thou undertake to judge, +judge between them with equity; for GOD loveth those who observe justice. + + y But this punishment, according to the Sonna, is not to be inflicted, +unless the value of the thing stolen amount to four dinārs, or about forty +shillings. For the first offence, the criminal is to lose his right hand, +which is to be cut off at the wrist; for the second offence, his left foot, at +the ankle; for the third, his left hand; for the fourth, his right foot; and +if he continue to offend, he shall be scourged at the discretion of the +judge.4 + z That is, GOD will not punish him for it hereafter; but his repentance +does not supersede the execution of the law here, nor excuse him from making +restitution. Yet, according to al Shāfeļ, he shall not be punished if the +party wronged forgive him before he be carried before a magistrate.5 + a i.e., Who take the first opportunity to throw off the mask, and join +the unbelievers. + b viz., The hypocritical Mohammedans. + c These words are capable of two senses; and may either mean that they +attended to the lies and forgeries of their Rabbins, neglecting the +remonstrances of Mohammed; or else, that they came to hear Mohammed as spies +only, that they might report what he said to their companions, and represent +him as a liar.1 + d See chapter 4, p. 59, note e. + e That is, if what Mohammed tells you agrees with scripture, as +corrupted and dislocated by us, then you may accept it as the word of GOD; but +if not, reject it. These words, it is said, relate to the sentence pronounced +by that prophet on an adulterer and an adulteress,2 both persons of some +figure among the Jews. For they, it seems, though they referred the matter to +Mohammed, yet directed the persons who carried the criminals before him, that +if he ordered them to be scourged, and to have their faces blackened (by way +of ignominy), they should acquiesce in his determination; but in case he +condemned them to be stoned, they should not. And Mohammed pronouncing the +latter sentence against them, they refused to execute it, till Ebn Sūriya (a +Jew), who was called upon to decide the matter, acknowledged the law to be so- +whereupon they were stoned at the door of the mosque.3 + f Some understand this of unlawful meats; but others of taking or +devouring, as it is expressed, of usury and bribes.4 + g i.e., Take thy choice, whether thou wilt determine their differences +or not. Hence al Shāfeļ was of opinion that a judge was not obliged to decide +causes between Jews or Christians; though if one or both of them be +tributaries, or under the protection of the Mohammedans, they are obliged: +this verse not regarding them. Abu Hanīfa, however, thought that the +magistrates were obliged to judge all cases which were submitted to them.6 + + 4 Jallalo'ddin, Al Beidāwi. 5 Idem. 1 Al Beidāwi. + 2 See c. 3, p. 34, note r +3 Al Beidāwi. 4 Idem. 6 Idem. + + + And how will they submit to thy decision, since they have the law, +containing the judgment of GOD?h Then will they turn their backs, after this;i +but those are not true believers.k + We have surely sent down the law, containing direction, and light: +thereby did the prophets, who professed the true religion, judge those who +judaized; and the doctors and priests also judged by the book of GOD, which +had been committed to their custody; and they were witnesses thereof.l +Therefore fear not men, but fear me; neither sell my signs for a small price. +And whoso judgeth not according to what GOD hath revealed, they are infidels. + We have therein commanded them, that they should give life for life,m and +eye for eye, and nose for nose, and ear for ear, and tooth for tooth; and that +wounds should also be punished by retaliation:n but whoever should remit it as +alms, it should be accepted as an atonement for him. And whoso judgeth not +according to what GOD hath revealed, they are unjust. +50 We also caused Jesus the son of Mary to follow the footsteps of the +prophets, confirming the law which was sent down before him; and we gave him +the gospel, containing direction and light; confirming also the law which was +given before it, and a direction and admonition unto those who fear God: + that they who have received the gospel might judge according to what GOD +hath revealed therein: and whoso judgeth not according to what GOD hath +revealed, they are transgressors. + We have also sent down unto thee the book of the Koran with truth, +confirming that scripture which was revealed before it; and preserving the +same safe from corruption. Judge therefore between them according to that +which GOD hath revealed; and follow not their desires, by swerving from the +truth which hath come unto thee. Unto every of you have we given a law, and +an open path; + and if GOD had pleased, he had surely made you one people;o but he hath +thought fit to give you different laws, that he might try you in that which he +hath given you respectively. Therefore strive to excel each other in good +works: unto GOD shall ye all return, and then will he declare unto you that +concerning which ye have disagreed. + + h In the following passage Mohammed endeavours to answer the objections +of the Jews and Christians, who insisted that they ought to be judged, the +former by the law of Moses, and the latter by the gospel. He allows that the +law was the proper rule of judging till the coming revelation of the Korān, +which is so far from being contradictory to either of the former, that it is +more full and explicit; declaring several points which had been stifled or +corrupted therein, and requiring a rigorous execution of the precepts in both, +which had been too remissly observed, or rather neglected, by the latter +professors of those religions. + i That is, notwithstanding their outward submission, they will not +abide by thy sentence, though conformable to the law, if it contradict their +own false and loose decisions. + k As gainsaying the doctrine of the books which they acknowledge for +scripture. + l That is, vigilant, to prevent any corruptions therein. + m The original word is soul. + n See Exod. xxi. 24, &c. + o i.e., He had given you the same laws, which should have continued in +force through all ages, without being abolished or changed by new +dispensations; or he could have forced you all to embrace the Mohammedan +religion.1 + + 1 Idem. + + + Wherefore do thou, O prophet, judge between them according to that which +GOD hath revealed, and follow not their desires; but beware of them, lest they +cause thee to errp from part of those precepts which GOD hath sent down unto +thee; and if they turn back,q know that GOD is pleased to punish them for some +of their crimes; for a great number of men are transgressors. + Do they therefore desire the judgment of the time of ignorance?r but who +is better than GOD, to judge between people who reason aright? + O true believers, take not the Jews or Christians for your friends; they +are friends the one to the other; but whoso among you taketh them for his +friends, he is surely one of them: verily GOD directeth not unjust people. + Thou shalt see those in whose hearts there is an infirmity, to hasten +unto them, saying, We fear lest some adversity befall us;s but it is easy for +GOD to give victory, or a command from him,t that they may repent of that +which they concealed in their minds. + And they who believe will say, Are these the men who have sworn by GOD, +with a most firm oath, that they surely held with you?u their works are become +vain, and they are of those who perish. + O true believers, whoever of you apostatizeth from his religion, GOD will +certainly bring other people to supply his place,x whom he will love, and who +will love him; who shall be humble towards the believers; but severe to the +unbelievers: they shall fight for the religion of GOD, and shall not fear the +obloquy of the detractor. This is the bounty of GOD, he bestoweth it on whom +he pleaseth: GOD is extensive and wise. + + p It is related that certain of the Jewish priests came to Mohammed +with a design to entrap him; and having first represented to him that if they +acknowledged him for a prophet, the rest of the Jews would certainly follow +their example, made this proposal-that if he would give judgment for them in a +controversy of moment which they pretended to have with their own people, and +which was agreed to be referred to his decision, they would believe him; but +this Mohammed absolutely refused to comply with.2 + q Or refuse to be judged by the Korān. + r That is, to be judged according to the customs of paganism, which +indulge the passions and vicious appetites of mankind: for this, it seems, was +demanded by the Jewish tribes of Koreidha and al Nadīr.3 + s These were the words of Ebn Obba, who, when Obādah Ebn al Sāmat +publicly renounced the friendship of the infidels, and professed that he took +GOD and his apostle for his patrons, said that he was a man apprehensive of +the fickleness of fortune, and therefore would not throw off his old friends, +who might be of service to him hereafter.1 + t To extirpate and banish the Jews; or to detect and punish the +hypocrites. + u These words may be spoken by the Mohammedans either to one another or +to the Jews, since these hypocrites had given their oaths to both.2 + x This is one of those accidents which, it is pretended, were foretold +by the Korān long before they came to pass. For in the latter days of +Mohammed, and after his death, considerable numbers of the Arabs quitted his +religion, and returned to Paganism, Judaism, or Christianity. Al Beidāwi +reckons them up in the following order. 1. Three companies of Banu Modlaj, +seduced by Dhu'lhamār al Aswad al Ansi, who set up for a prophet in Yaman, and +grew very powerful there.3 2. Banu Honeifa, who followed the famous false +prophet Moseilama.4 3. Banu Asad, who acknowledged Toleiha Ebn Khowailed, +another Banu Asad, who acknowledged Toleiha Ebn Khowailed, another pretender +to divine revelation,5 for their prophet. All these fell off in Mohammed's +lifetime. The following, except only the last, apostatized in the reign of +Abu Becr. 4. Certain of the tribe of Fezārah, headed by Oyeyma Ebn Hosein. +5. Some of the tribe of Ghatfān, whose leader was Korrah Ebn Salma. 6. Banu +Soleim, who followed al Fajāah Ebn Ad Yalīl. 7. Banu Yarbu, whose captain +was Malec Ebn Noweirah Ebn Kais. 8. Part of the tribe of Tamīm, the +proselytes of Sajāj the daughter of al Mondhar, who gave herself out for a +prophetess.6 9. The tribe of Kendah, led by al Ashįth Ebn Kais. 10. Banu +Becr Ebn al Wayel, in the province of Bahrein, headed by al Hotam Ebn Zeid. +And, 11. Some of the tribe of Ghassān, who with their prince Jabalah Ebn al +Ayham, renounced Mohammedism in the time of Omar, and returned to their former +profession of Christianity.7 + But as to the persons who fulfilled the other part of this prophecy, by +supplying the loss of so many renegades, the commentators are not agreed. +Some will have them to be the inhabitants of Yaman, and others the Persians; +the authority of Mohammed himself being vouched for both opinions. Others, +however, suppose them to be 2,000 of the tribe of al Nakhį (who dwelt in +Yaman), 5,000 of those of Kendah and Bajīlah, and 3,000 of unknown descent,8 +who were present at the famous battle of Kadesia, fought in the Khalīfat of +Omar, and which put an end to the Persian empire.9 + + 2 Al Beidāwi. 3 Idem. 1 Idem. 2 Idem. + 3 See the Prelim. Disc. Sect. VIII. +4 See ibid. 5 See Ibid. 6 See ibid. 7 See +ibid. Sect I. 8 Vide D'Herbel. Bibl. Orient. p. 226. +9 Al Beidāwi. + + +60 Verily your protector is GOD, and his apostle, and those who believe, +who observe the stated times of prayer, and give alms, and who bow down to +worship. + And whoso taketh GOD, and his apostle, and the believers for his friends, +they are the party of GOD, and they shall be victorious. + O true believers, take not such of those to whom the scriptures were +delivered before you, or of the infidels, for your friends, who make a +laughing-stock, and a jest of your religion;y but fear GOD, if ye be true +believers; + nor those who when ye call to prayer, make a laughing-stock and a jest of +it;z this they do, because they are people who do not understand. + Say, O ye who have received the scriptures, do ye reject us for any other +reason than because we believe in GOD, and that revelation which hath been +sent down unto us, and that which was formerly sent down, and for that the +greater part of you are transgressors? + Say, Shall I denounce unto you a worse thing than this, as to the reward +which ye are to expect with GOD? He whom GOD hath cursed, and with whom he +hath been angry, having changed some of them into apes and swine,a and who +worship Taghūt,b they are in the worse condition, and err more widely from the +straightness of the path. + When they came unto you, they said, We believe: yet they entered into +your company with infidelity, and went forth from you with the same; but GOD +well knew what they concealed. + Thou shalt see many of them hastening unto iniquity and malice, and to +eat things forbidden;c and woe unto them for what they have done. + Unless their doctors and priests forbid them uttering wickedness, and +eating things forbidden; woe unto them for what they shall have committed. + The Jews say, The hand of GOD is tied up.d Their hands shall be tied +up,e and they shall be cursed for that which they have said. Nay his hands +are both stretched forth; he bestoweth as he pleaseth: that which hath been +sent down unto thee from thy LORDf shall increase the transgression and +infidelity of many of them; and we have put enmity and hatred between them, +until the day of resurrection. So often as they shall kindle a fire for war +GOD shall extinguish it;g and they shall set their minds to act corruptly in +the earth, but GOD loveth not the corrupt doers. + + y This passage was primarily intended to forbid the Moslems entering +into a friendship with two hypocrites named Refāa Ebn Zeid, and Soweid Ebn al +Hareth, who, though they had embraced Mohammedism, yet ridiculed it on all +occasions, and were notwithstanding greatly beloved among the prophet's +followers. + z These words were added on occasion of a certain Christian, who +hearing the Muadhdhin, or crier, in calling to prayers, repeat this part of +the usual form, I profess that Mohammed is the apostle of GOD, said aloud, May +GOD burn the liar: but a few nights after his own house was accidentally set +on fire by a servant, and himself and his family perished in the flames.1 + a The former were the Jews of Ailah, who broke the sabbath;2 and the +latter those who believed not in the miracle of the table which was let down +from heaven to Jesus.3 Some, however, imagine that the Jews of Ailah only are +meant in this place, pretending that the young men among them were +metamorphosed into apes, and the old men into swine.4 + b See chap. 2, p. 28. + c See before, p. 73. + d That is, he is become niggardly and close-fisted. These were the +words of Phineas Ebn Azūra (another indecent expression of whom, almost to the +same purpose, is mentioned elsewhere)5 when the Jews were much impoverished by +a dearth, which the commentators will have to be a judgment on them for their +rejecting of Mohammed; and the other Jews who heard him, instead of reproving +him, expressed their approbation of what he had said.6 + e i.e., They shall be punished with want and avarice. The words may +also allude to the manner wherein the reprobates shall appear at the last day, +having their right hands tied up to their necks;7 which is the proper +signification of the Arabic word. + f viz., The Korān. + g Either by raising feuds and quarrels among themselves, or by granting +the victory to the Moslems. Al Beidāwi adds, that on the Jews neglecting the +true observance of their law, and corrupting their religion, GOD has +successively delivered them into the hands, first of Bakht Nasr or +Nebuchadnezzar, then of Titus the Roman, and afterwards of the Persians, and +has now at last subjected them to the Mohammedans. + + 1 Idem. 2 See c. 2, p. 8. 3 See towards the end +of this chapter 4 Al Beidāwi. +5 Cap. 3, p. 51. 6 Al Beidāwi. 7 See the Prelim. Disc. Sect. +IV. + + +70 Moreover if they who have received the scriptures believe, and fear God, +we will surely expiate their sins from them, and we will lead them into +gardens of pleasure; and if they observe the law, and the gospel, and the +other scriptures which have been sent down unto them from their LORD, they +shall surely eat of good things both from above them, and from under their +feet.h Among them there are people who act uprightly; but how evil is that +which many of them do work! + O apostle, publish the whole of that which hath been sent down unto thee +from thy LORD: for if thou do not, thou dost not in effect publish any part +thereof;i and GOD will defend thee against wicked men;k for GOD directeth not +the unbelieving people. + Say, O ye who have received the scriptures, ye are not grounded on +anything, until ye observe the law and the gospel and that which hath been +sent down unto you from your LORD. That which hath been sent down unto thee +from thy LORD will surely increase the transgression and infidelity of many of +them: but be not thou solicitous for the unbelieving people. + Verily they who believe, and those who Judaize, and the Sabians, and the +Christians, whoever of them believeth in GOD and the last day, and doth that +which is right, there shall come no fear on them, neither shall they be +grieved.l + We formerly accepted the covenant of the children of Israel, and sent +apostles unto them. So often as an apostle came unto them with that which +their souls desired not, they accused some of them of imposture, and some of +them they killed: + and they imagined that there should be no punishment for those crimes, +and they became blind, and deaf.m Then was GOD turned unto them;n afterwards +many of them again became blind and deaf; but GOD saw what they did. + + h That is, they shall enjoy the blessings both of heaven and earth. + i That is, if thou do not complete the publication of all thy +revelations without exception, thou dost not answer the end for which they +were revealed; because the concealing of any part, renders the system of +religion which GOD has thought fit to publish to mankind by thy ministry lame +and imperfect.1 + k Until this verse was revealed, Mohammed entertained a guard of armed +men for his security, but on his receiving this assurance of GOD'S protection, +he immediately dismissed them.2 + l See chap. 2, p. 8. + m Shutting their eyes and ears against conviction and the remonstrance +of the law; as when they worshipped the calf. + n i.e., Upon their repentance. + + 1 Al Beidāwi, Jallalo'ddin. 2 Idem. + + + They are surely infidels, who say, Verily GOD is Christ the son of Mary; +since Christ said, O children of Israel, serve GOD, my LORD and your LORD; +whoever shall give a companion unto GOD, GOD shall exclude him from paradise, +and his habitation shall be hell fire; and the ungodly shall have none to help +them. + They are certainly infidels, who say, GOD is the third of three:o for +there is no GOD, besides one GOD; and if they refrain not from what they say, +a painful torment shall surely be inflicted on such of them as are +unbelievers. + Will they not therefore be turned unto GOD, and ask pardon of him? since +GOD is gracious and merciful. + Christ the son of Mary is no more than an apostle; other apostles have +preceded him; and his mother was a woman of veracity:p they both ate food.q +Behold, how we declare unto them the signs of God's unity; and then behold how +they turn aside from the truth. +80 Say unto them, Will ye worship, besides GOD, that which can cause you +neither harm nor profit? GOD is he who heareth and seeth. + Say, O ye who have received the scriptures, exceed not the just bounds in +your religion,r by speaking beside the truth; neither follow the desires of +people who have heretofore erred, and who have seduced many, and have gone +astray from the straight path.s + Those among the children of Israel who believe not were cursed by the +tongue of David, and of Jesus the son of Mary.t This befell them because they +were rebellious and transgressed: they forbade not one another the wickedness +which they committed; and woe unto them for what they committed. + Thou shalt see many of them take for their friends those who believe not. +Woe unto them for what their souls have sent before them,u for that GOD is +incensed against them, and they shall remain in torment forever. + But, if they had believed in GOD, and the prophet, and that which hath +been revealed unto him, they had not taken them for their friends; but many of +them are evil-doers. + Thou shalt surely find the most violent of all men in enmity against the +true believers to be the Jews, and the idolaters: and thou shalt surely find +those among them to be the most inclinable to entertain friendship for the +true believers, who say, We are Christians. This cometh to pass, because +there are priests and monks among them; and because they are not elated with +pride:x + And when they hear that which hath been sent down to the apostle read +unto them, thou shalt see their eyes overflow with tears, because of the truth +which they perceive therein,y saying, O LORD, we believe; write us down +therefore with those who bear witness to the truth, + + o See chap. 4, p. 72. + p Never pretending to partake of the divine nature, or to be the mother +of GOD.3 + q Being obliged to support their lives by the same means, and being +subject to the same necessities and infirmities as the rest of mankind, and +therefore no Gods.1 + r See chap. 4, p. 72. But here the words are principally directed to +the Christians. + s That is, of their prelates and predecessors, who erred in ascribing +divinity to Christ, before the mission of Mohammed.2 + t See before, p. 81, note a. + u See chap. 2, p. 11, note r. + x Having not that high conceit of themselves, as the Jews have; but +being humble and well disposed to receive the truth; qualities, says al +Beidāwi, which are to be commended even in infidels. + y The persons directly intended in this passage were, either Ashama, +king of Ethiopia, and several bishops and priests, who, being assembled for +that purpose, heard Jaafar Ebn Abi Taleb, who fled to that country in the +first flight,3 read the 29th and 30th, and afterwards the 18th and 19th +chapters of the Korān; on hearing of which the king and the rest of the +company burst into tears, and confessed what was delivered therein to be +conformable to truth; that prince himself, in particular, becoming a proselyte +to Mohammedism:4 or else, thirty, or as others say, seventy persons, sent +ambassadors to Mohammed by the same king of Ethiopia, to whom the prophet +himself read the 36th chapter, entitled Y.S. Whereupon they began to weep, +saying, How like is this to that which was revealed unto Jesus! and +immediately professed themselves Moslems.5 + + 2 Jallalo'ddin. 1 Idem, al Beidāwi. 2 Idem. + 3 See the Prelim. Disc. Sect. II. +4 Al Beidāwi, al Thalabi. Vide Abulfed. Vit. Moham. p. 25, &c. Marracc. +Prodr. ad Refut. Alcor. part i. p. 45. 5 Al Beidāwi, Jallalo'ddin. +Vide Marracc. ubi sup. + + + and what should hinder us from believing in GOD, and the truth which hath +come unto us, and from earnestly desiring that our LORD would introduce us +into paradise with the righteous people? + Therefore hath GOD rewarded them, for what they have said, with gardens +through which rivers flow; they shall continue therein forever; and this is +the reward of the righteous. But they who believe not, and accuse our signs +of falsehood, they shall be the companions of hell. + O true believers, forbid not the good things which GOD hath allowed you;z +but transgress not, for GOD loveth not the transgressors. +90 And eat of what GOD hath given you for food that which is lawful and +good: and fear GOD, in whom ye believe. + GOD will not punish you for an inconsiderate word in your oaths;a but he +will punish you for what ye solemnly swear with deliberation. And the +expiation of such an oath shall be the feeding of ten poor men with such +moderate food as ye feed your own families withal; or to clothe them;b or to +free the neck of a true believer from captivity: but he who shall not find +wherewith to perform one of these three things shall fast three days.c This +is the expiation of your oaths, when ye swear inadvertently. Therefore keep +your oaths. Thus GOD declareth unto you his signs, that ye may give thanks. + O true believers, surely wine, and lots,d and images,e and divining +arrows,f are an abomination of the work of Satan; therefore avoid them that ye +may prosper. + Satan seeketh to sow dissension and hatred among you, by means of wine +and lots, and to divert you from remembering GOD, and from prayer: will ye not +therefore abstain from them? Obey GOD, and obey the apostle, and take heed to +yourselves: but if ye turn back, know that the duty of our apostle is only to +preach publicly.g + In those who believe and do good works, it is no sin that they have +tasted wine or gaming before they were forbidden; if they fear God, and +believe, and do good works, and shall for the future fear God, and believe, +and shall persevere to fear him, and to do good;h for GOD loveth those who do +good. + + z These words were revealed when certain of Mohammed's companions +agreed to oblige themselves to continual fasting and watching, and to abstain +from women, eating flesh, sleeping on beds, and other lawful enjoyments of +life, in imitation of some self-denying Christians; but this the prophet +disapproved, declaring that he would have no monks in his religion.1 + a See chap. 2, p. 24. + b The commentators give us the different opinions of the doctors, as to +the quantity of food and clothes to be given in this case; which I think +scarce worth transcribing. + c That is, three days together, says Abu Hanīfa. But this is not +observed in practice, being neither explicitly commanded in the Korān, nor +ordered in the Sonna.2 + d That is, all inebriating liquors, and games of chance. See the +Prelim. Disc. Sect. V. and chap. 2, p. 23. + e Al Beidāwi and some other commentators expound this of idols; but +others, with more probability, of the carved pieces or men, with which the +pagan Arabs played at chess, being little figures of men, elephants, horses, +and dromedaries; and this is supposed to be the only thing Mohammed disliked +in that game: for which reason the Sonnites play with plain pieces of wood or +ivory; but the Persians and Indians, who are not so scrupulous, still make use +of the carved ones.3 + f See the Prelim. Discourse, Sect. V. + g See ibid. Sect. II. + h The commentators endeavour to excuse the tautology of this passage, +by supposing the threefold repetition of fearing and believing refers either +to the three parts of time, past, present, and future, or to the threefold +duty of man, towards GOD, himself, and his neighbour, &c.4 + + 1 Jallalo'ddin, al Beidāwi. 2 Al Beidāwi. 3 Vide +Prelim Disc. Sect. V. 4 Al Beidāwi. + + + O true believers, GOD will surely prove you in offering you plenty of +game, which ye may take with your hands or your lances,i that GOD may know who +feareth him in secret; but whoever transgresseth after this shall suffer a +grievous punishment. + O true believers, kill no game while ye are on pilgrimage;k whosoever +among you shall kill any designedly shall restore the like of what he shall +have killed, in domestic animals,l according to the determination of two just +persons among you, to be brought as an offering to the Caaba; or in atonement +thereof shall feed the poor; or instead thereof shall fast, that he may taste +the heinousness of his deed. GOD hath forgiven what is past, but whoever +returneth to transgress, GOD will take vengeance on him; for GOD is mighty and +able to avenge. + It is lawful for you to fish in the sea,m and to eat what ye shall catch, +as a provision for you and for those who travel; but it is unlawful for you to +hunt by land, while ye are performing the rights of pilgrimage;n therefore +fear GOD, before whom ye shall be assembled at the last day. + GOD hath appointed the Caaba, the holy house, an establishment for +mankind; and hath ordained the sacred month,q and the offering, and the +ornaments hung thereon.q This hath he done that ye might know that GOD +knoweth whatsoever is in heaven and on earth, and that GOD is omniscient. +Know that GOD is severe in punishing, and that GOD is also ready to forgive, +and merciful. + The duty of our apostle is to preach only;r and GOD knoweth that which ye +discover, and that which ye conceal. +100 Say, Evil and good shall not be equally esteemed of, though the +abundance of evil pleaseth thee;s therefore fear GOD, O ye of understanding, +that ye may be happy. + + i This temptation or trial was at al Hodeibiya, where Mohammed's men, +who had attended him thither with an intent to perform a pilgrimage to the +Caaba, and had initiated themselves with the usual rites, were surrounded by +so great a number of birds and beasts that they impeded their march; for which +unusual accident, some of them concluded that GOD had allowed them to be +taken; but this passage was to convince them of the contrary.1 + k Literally, while ye are Mohrims, or have actually initiated +yourselves as pilgrims, by putting on the garment worn at that solemnity. +Hunting and fowling are hereby absolutely forbidden to persons in this state, +though they are allowed to kill certain kinds of noxious animals.2 + l That is, he shall bring an offering to the temple of Mecca, to be +slain there and distributed among the poor, of some domestic or tame animal, +equal in value to what he shall have killed; as a sheep, for example, in lieu +of an antelope, a pigeon for a partridge, &c. And of this value two prudent +persons were to be judges. If the offender was not able to do this, he was to +give a certain quantity of food to one or more poor men; or, if he could not +afford that, to fast a proportionable number of days.3 + m This, says Jallalo'ddin, is to be understood of fish that live +altogether in the sea, and not of those that live in the sea and on land both, +as crabs, &c. The Turks, who are Hanifites, never eat this sort of fish; but +the sect of Malec Ebn Ans, and perhaps some others, make no scruple of it. + n See above, note k. + o That is, the place where the practice of their religious ceremonies +is chiefly established; where those who are under any apprehension of danger +may find a sure asylum, and the merchant certain gain, &c.4 + p Al Beidāwi understands this of the month of Dhu'lhajja, wherein the +ceremonies of the pilgrimage are performed; but Jallalo'ddin supposes all the +four sacred months are here intended.5 + q See before, p. 73. + r See the Prelim. Discourse, Sect. II. + s For judgment is to be made of things not from their plenty or +scarcity, but from their intrinsic good or bad qualities.6 + + 1 Idem, Jallalo'ddin. 2 See the Prelim. Disc. Sect. V. + 3 Jallalo'ddin, al Beidāwi 4 Idem. +5 See the Prelim Disc. Sect. VII 6 Al Beidāwi. + + + O true believers, inquire not concerning things, which, if they be +declared unto you, may give you pain;t but if ye ask concerning them when the +Koran is sent down, they will be declared unto you: GOD pardoneth you as to +these matters; for GOD is ready to forgive, and gracious. People who have +been before you formerly inquired concerning them; and afterwards disbelieved +therein. + God hath not ordained anything concerning Bahīra, nor Sāļba, nor Wasīla, +nor Hāmi,u but the unbelievers have invented a lie against GOD: and the +greater part of them do not understand. + And when it was said unto them, Come unto that which GOD hath revealed, +and to the apostle; they answered, That religion which we found our fathers to +follow is sufficient for us. What, though their fathers knew nothing and were +not rightly directed? + O true believers, take care of your souls! He who erreth shall not hurt +you, while ye are rightly directed:x unto GOD shall ye all return, and he will +tell you that which ye have done. + O true believers, let witnesses be taken between you, when death +approaches any of you, at the time of making the testament; let there be two +witnesses, just men, from among you;y or two others of a different tribe or +faith from yourselves,z if ye be journeying in the earth, and the accident of +death befall you. Ye shall shut them both up, after the afternoon prayer,a +and they shall swear by GOD, if ye doubt them, and they shall say, We will not +sell our evidence for a bribe, although the person concerned be one who is +related to us, neither will we conceal the testimony of GOD, for then should +we certainly be of the number of the wicked. + But if it appear that both have been guilty of iniquity, two others shall +stand up in their place, of those who have convicted them of falsehood, the +two nearest in blood, and they shall swear by GOD, saying, Verily our +testimony is more true than the testimony of these two, neither have we +prevaricated; for then should we become of the number of the unjust. + + t The Arabs continually teasing their prophet with questions, which +probably he was not always prepared to answer, they are here ordered to wait, +till GOD should think fit to declare his pleasure by some farther revelation; +and, to abate their curiosity, they are told, at the same time, that very +likely the answers would not be agreeable to their inclinations. Al Beidāwi +says, that when the pilgrimage was first commanded, Sorāka Ebn Malec asked +Mohammed whether they were obliged to perform it every year? To this question +the prophet at first turned a deaf ear, but being asked it a second and a +third time, he at last said, No; but if I had said yes it would have become a +duty, and, if it were a duty, ye would not be able to perform it; therefore +give me no trouble as to things wherein I give you none: whereupon this +passage was revealed. + u These were the names given by the pagan Arabs to certain camels or +sheep which were turned loose to feed, and exempted from common services, in +some particular cases; having their ears slit, or some other mark, that they +might be known; and this they did in honour of their gods.1 Which +superstitions are here declared to be no ordinances of God, but the inventions +of foolish men. + x This was revealed when the infidels reproached those who embraced +Mohammedism and renounced their old idolatry, that by so doing they arraigned +the wisdom of their forefathers.2 + y That is, of your kindred or religion. + z They who interpret these words of persons of another religion, say +they are abrogated, and that the testimony of such ought not to be received +against a Moslem.3 + a In case there was any doubt, the witnesses were to be kept apart from +company, lest they should be corrupted, till they gave their evidence, which +they generally did when the afternoon prayer was over, because that was the +time of people's assembling in public, or, say some, because the guardian +angels then relieve each other, so that there would be four angels to witness +against them if they gave false evidence. But others suppose they might be +examined after the hour of any other prayer, when there was a sufficient +assembly.4 + + 1 See the Prelim. Disc. Sect. V 2 Al Beidāwi. 3 +Idem. 4 Idem. + + + This will be easier, that men may give testimony according to the plain +intention thereof, or fear lest a different oath be given, after their oath. +Therefore fear GOD, and hearken; for GOD directeth not the unjust people.b + On a certain dayc shall GOD assemble the apostles, and shall say unto +them, What answer was returned you, when ye preached unto the people to whom +ye were sent? They shall answer, We have no knowledge, but thou art the +knower of secrets.d + When GOD shall say, O Jesus son of Mary, remember my favor towards thee, +and towards thy mother; when I strengthened thee with the holy spirit,e that +thou shouldest speak unto men in the cradle, and when thou wast grown up;f +110 and when I taught thee the scripture, and wisdom and the law, and the +gospel: and when thou didst create of clay as it were the figure of a bird, by +my permission, and didst breathe thereon, and it became a bird, by my +permission, and thou didst heal one blind from his birth, and the leper, by my +permission;g and when thou didst bring forth the dead from their graves by my +permission; and when I withheld the children of Israel from killing thee,h +when thou hadst come unto them with evident miracles, and such of them as +believed not said, This is nothing but manifest sorcery. + And when I commanded the apostles of Jesus saying, Believe in me, and in +my messenger; they answered, We do believe; and do thou bear witness that we +are resigned unto thee. + Remember when the apostles said, O Jesus son of Mary, is thy LORD able to +cause a table to descend unto us from heaven?i He answered, Fear GOD, if ye +be true believers. + + b The occasion of the preceding passage is said to have been this. +Tamīn al Dāri and Addi Ebn Yāzid, both Christians, took a journey into Syria +to trade, in company with Bodeil, the freed man of Amru Ebn al As, who was a +Moslem. When they came to Damascus, Bodeil fell sick, and died, having first +wrote down a list of his effects on a piece of paper, which he hid in his +baggage, without acquainting his companions with it, and desired them only to +deliver what he had to his friends of the tribe of Sahm. The survivors, +however, searching among his goods, found a vessel of silver of considerable +weight, and inlaid with gold, which they concealed, and on their return +delivered the rest to the deceased's relations, who, finding the list of +Bodeil's writing, demanded the vessel of silver of them, but they denied it; +and the affair being brought before Mohammed, these words, viz., O true +believers, take witnesses, &c., were revealed, and he ordered them to be sworn +at the pulpit in the mosque, just as afternoon prayer was over, and on their +making oath that they knew nothing of the plate demanded, dismissed them. But +afterwards, the vessel being found in their hands, the Sahmites, suspecting it +was Bodeil's, charged them with it, and they confessed it was his, but +insisted that they had bought it of him, and that they had not produced it +because they had no proof of the bargain. Upon this they went again before +Mohammed, to whom these words, And if it appear, &c., were revealed; and +thereupon Amru Ebn al As and al Motalleb Ebn Abi Refāa, both of the tribe of +Sahm, stood up, and were sworn against them; and judgment was given +accordingly.1 + c That is, on the day of judgment. + d That is, we are ignorant whether our proselytes were sincere, or +whether they apostatized after our deaths; but thou well knowest, not only +what answer they gave us, but the secrets of their hearts, and whether they +have since continued firm in their religion or not. + e See chapter 2, p. 10. + f See chapter 3, p. 37. + g See ibid. + h See ibid. p. 38. + + 1 Al Beidāwi. + + + They said, We desire to eat thereof, and that our hearts may rest at +ease, and that we may know that thou hast told us the truth, and that we may +be witnesses thereof. + Jesus the son of Mary said, O GOD our LORD, cause a table to descend unto +us from heaven, that the day of its descent may become a festival dayk unto +us, unto the first of us, and unto the last of us, and a sign from thee; and +do thou provide food for us, for thou art the best provider. + GOD said, Verily I will cause it to descend unto you; but whoever among +you shall disbelieve hereafter, I will surely punish him with a punishment, +wherewith I will not punish any other creature. + And when GOD shall say unto Jesus, at the last day, O Jesus son of Mary, +hast thou said unto men, Take me and my mother for two gods, beside GOD? He +shall answer, Praise be unto thee! it is not for me to say that which I ought +not; if I had said so, thou wouldest surely have known it: thou knowest what +is in me, but I know not what is in thee; for thou art the knower of secrets. + I have not spoken to them any other than what thou didst command me; +namely, Worship GOD, my LORD and your LORD: and I was a witness of their +actions while I staid among them; but since thou hast taken me to thyself,l +thou hast been the watcher over them; for thou art witness of all things. + If thou punish them, they are surely thy servants; and if thou forgive +them, thou art mighty and wise. + GOD will say, This day shall their veracity be of advantage unto those +who speak truth; they shall have gardens wherein rivers flow, they shall +remain therein forever: GOD hath been well pleased in them, and they have been +well pleased in him. This shall be great felicity. +120 Unto GOD belongeth the kingdom of heaven and of earth, and of whatever +therein is; and he is almighty. + + i 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 this 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; and 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 1,300 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 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 Mohammedan writers are of opinion that this table did not really descend, +but that it was only a parable; but most think the words of the Korān are +plain to the contrary. A further tradition is, that several men were changed +into swine for disbelieving this miracle, and attributing it to magic art; or, +as others pretend, for stealing some of the victuals from off it.1 Several +other fabulous circumstances are also told, which are scarce worth +transcribing.2 + k 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. + i Or, since thou hast caused me to die: but as it is a dispute among the +Mohammedans whether Christ actually died or not, before his assumption,3 and +the original may be translated either way, I have chosen the former +expression, which leaves the matter undecided. + + Idem, al Thalabi. 2 Vide Marracc. in Alc. p. 238, &c. + 3 See cap. 3, p. 38. + + + CHAPTER VI. + +ENTITLED, CATTLE;m REVEALED AT MECCA.n + +IN THE NAME OF THE MOST MERCIFUL GOD. + + PRAISE be unto GOD, who hath created the heavens and the earth, and hath +ordained the darkness and the light; nevertheless they who believe not in the +LORD equalize other gods with him. + It is he who hath created you of clay; and then decreed the term of your +lives; and the prefixed term is with him:o yet do ye doubt thereof. + He is GOD in heaven and in earth; he knoweth what ye keep secret, and +what ye publish, and knoweth what ye deserve. + There came not unto them any sign, of the signs of their LORD, but they +retired from the same; + and they have gainsaid the truth, after that it hath come unto them: but +a message shall come unto them, concerning that which they have mocked at.p + Do they not consider how many generations we have destroyed before them? +We had established them in the earth in a manner wherein we have not +established you;q we sent the heaven to rain abundantly upon them, and we gave +them rivers which flowed under their feet: yet we destroyed them in their +sins, and raised up other generations after them. + Although we had caused to descend unto thee a book written on paper, and +they had handled it with their hands, the unbelievers had surely said, This is +no other than manifest sorcery. + They said, Unless an angel be sent down unto him, we will not believe. +But if we had sent down an angel, verily the matter had ben decreed,r and they +should not have been borne with, by having time granted them to repent. + And if we had appointed an angel for our messenger, we should have sent +him in the form of a man,s and have clothed him before them, as they are +clothed. +10 Other apostles have been laughed to scorn before thee, but the judgment +which they made a jest of encompassed those who laughed them to scorn. + Say, Go through the earth, and behold what hath been the end of those, +who accused our prophets of imposture. + Say, Unto whom belongeth whatsoever is in heaven and earth? Say, Unto +GOD, He hath prescribed unto himself mercy. He will surely gather you +together on the day of resurrection; there is no doubt of it. They who +destroy their own souls are those who will not believe. + + m This chapter is so entitled, because some superstitious customs of +the Meccans, as to certain cattle, are therein incidentally mentioned. + n Except only six verses, or, say others, three verses, which are taken +notice of in the notes. + o By the last term some understand the time of the resurrection. +Others think that by the first term is intended the space between creation and +death, and by the latter, that between death and the resurrection. + p That is, they shall be convinced of the truth which they have made a +jest of, when they see the punishment which they shall suffer for so doing, +both in this world and the next; or when they shall see the glorious success +of Mohammedism. + q i.e., We had blessed them with greater power and length of prosperity +than we have granted you, O men of Mecca.1 Mohammed seems here to mean the +ancient and potent tribes of Ad and Thamūd, &c.2 + r That is to say, As they would not have believed, even if an angel had +descended to them from heaven, GOD has shown his mercy in not complying with +their demands; for if he had, they would have suffered immediate condemnation, +and would have been allowed no time for repentance. + s As Gabriel generally appeared to Mahommed; who, though a prophet, was +not able to bear the sight of him when he appeared in his proper form, much +less would others be able to support it. + + 1 Al Beidāwi. 2 See the Prelim. Disc. Sect. I. p. 5, +&c. + + + Unto him is owing whatsoever happeneth by night or by day; it is he who +heareth and knoweth. + Say, Shall I take any other protector than GOD, the creator of heaven and +earth, who feedeth all and is not fed by any? Say, Verily I am commanded to +be the first who professeth Islām,t and it was said unto me, Thou shalt by no +means be one of the idolaters. + Say, Verily I fear, if I should rebel against my LORD, the punishment of +the great day: + from whomsoever it shall be averted on that day, God will have been +merciful unto him; this will be manifest salvation. + If GOD afflict thee with any hurt, there is none who can take it off from +thee, except himself; but if he cause good to befall thee, he is almighty; + he is the supreme Lord over his servants, and he is wise and knowing. + Say, What thing is the strongest in bearing testimony?u Say, GOD; he is +witness between me and you. And this Koran was revealed unto me, that I should +admonish you thereby, and also those unto whom it shall reach. Do ye really +profess that there are other gods together with GOD? Say, I do not profess +this. Say, Verily he is one GOD; and I am guiltless of what ye associate with +him. +20 They unto whom we have given the scripture know our apostle, even as +they know their own children;x but they who destroy their own souls will not +believe. + Who is more unjust than he who inventeth a lie against GOD,y or chargeth +his signs with imposture? Surely, the unjust shall not prosper. + And on the day of resurrection we will assemble them all; then will we +say unto those who associated others with God, Where are your companions,z +whom ye imagined to be those of God? + But they shall have no other excuse, than that they shall say, by GOD our +LORD, we have not been idolaters. + Behold, how they lie against themselves, and what they have blasphemously +imagined to be the companion of God flieth from them.a + There is of them who hearkeneth unto thee when thou readest the Korān;b +but we have cast veils over their hearts, that they should not understand it, +and a deafness in their ears: and though they should see all kinds of signs, +they will not believe therein; and their infidelity will arrive to that height +that they will even come unto thee, to dispute with thee. The unbelievers +will say, This is nothing but silly fables of ancient times. + + t That is, the first of my nation.1 + u This passage was revealed when the Koreish told Mohammed that they +had asked the Jews and Christians concerning him, who assured them they found +no mention or description of him in their books of scripture, Therefore, said +they, who bears witness to thee, that thou art the apostle of GOD?2 + x See chapter 2, p. 16. + y Saying the angels are the daughters of GOD, and intercessors for us +with him, &c.3 + z i.e., Your idols and false gods. + a That is, their imaginary deities prove to be nothing, and disappear +like vain phantoms and chimeras. + b The persons here meant were Abu Sofiān, al Walīd, al Nodar, Otha, Abu +Jahl, and their comrades, who went to hear Mohammed repeat some of the Korān; +and Nodar being asked what he said, answered, with an oath, that he knew not, +only that he moved his tongue, and told a parcel of foolish stories, as he had +done to them.4 + + 1 Al Beidāwi. 2 Idem, Jallalo'ddin. 3 Al Beidāwi. + 4 Idem. + + + And they will forbid others from believing therein, and will retire afar +off from it; but they will destroy their own souls only, and they are not +sensible thereof. + If thou didst see when they shall be set over the fire of hell! and they +shall say, Would to GOD we might be sent back into the world; we would not +charge the signs of our LORD with imposture, and we would become true +believers: + nay, but that is become manifest unto them, which they formerly +concealed;c and though they should be sent back into the world, they would +surely return to that which was forbidden them; and they are surely liars. + And they said, There is no other life than our present life; neither +shall we be raised again. +30 But if thou couldest see, when they shall be set before their LORD!d He +shall say unto them, Is not this in truth come to pass? They shall answer, +Yea, by our LORD. God shall say, Taste therefore the punishment due unto you, +for that ye have disbelieved. + They are lost who reject as a falsehood the meeting of GOD in the next +life, until the houre cometh suddenly upon them. Then will they say, Alas! +for that we have behaved ourselves negligently in our lifetime; and they shall +carry their burdens on their backs;f will it not be evil which they shall be +loaden with? + This present life is no other than a play and a vain amusement; but +surely the future mansion shall be better for those who fear God: will they +not therefore understand? + Now we know that what they speak grieveth thee: yet they do not accuse +thee of falsehood; but the ungodly contradict the signs of GOD.g + And apostles before thee have been accounted liars: but they patiently +bore their being accounted liars, and their being vexed, until our help came +unto them; for there is none who can change the words of GOD: and thou hast +received some information concerning those who have been formerly sent from +him.h + If their aversion to thy admonitions be grievous unto thee, if thou canst +seek out a den whereby thou mayest venetrate into the inward parts of the +earth, or a ladder by which thou mayest ascend into heaven, that thou mayest +show them a sign, do so, but thy search will be fruitless; for if GOD pleased +he would bring them all to the true direction: be not therefore one of the +ignorant. + + c Their hypocrisy and vile actions; nor does their promise proceed from +any sincere intention of amendment, but from the anguish and misery of their +condition.5 + d viz., In order for judgment. + e The last day is here called the hour, as it is in scripture;6 and the +preceding expression of meeting GOD on that day is also agreeable to the +same.7 + f When an infidel comes forth from his grave, says Jallalo'ddin, his +works shall be represented to him under the ugliest form that ever he beheld, +having a most deformed countenance, a filthy smell, and a disagreeable voice; +so that he shall cry out, GOD defend me from thee, what art thou? I never saw +anything more detestable! To which the figure will answer, Why dost thou +wonder at my ugliness? I am thy evil works;1 thou didst ride upon me while +thou wast in the world; but now will I ride upon thee, and thou shalt carry +me. and immediately it shall get upon him; and whatever he shall meet shall +terrify him, and say, Hail, thou enemy of God, thou art he who was meant by +(these words of the Korān), and they shall carry their burdens, &c.2 + g That is, it is not thou but GOD whom they injure by their impious +gainsaying of what has been revealed to thee. It is said that Abu Jahl once +told Mohammed that they did not accuse him of falsehood, because he was known +to be a man of veracity, but only they did not believe the revelations which +he brought them; which occasioned this passage.3 + h i.e., Thou has been acquainted with the stories of several of the +preceding prophets; what persecutions they suffered from those to whom they +were sent, and in what manner GOD supported them and punished their enemies, +according to his unalterable promise.4 + + 5 Idem. 6 1 John v. 25, &c. 7 1 Thess. iv. 17. + 1 See Milton's Paradise Lost, bk. ii v. 737, &c. +2 See also cap. 3, p. 48. 3 Al Beidāwi. 4 Idem. + + + He will give a favorable answer unto those only who shall hearken with +attention: and GOD will raise the dead; then unto him shall they return. + The infidels say, Unless some sign be sent down unto him from his LORD, +we will not believe: answer, Verily GOD is able to send down a sign: but the +greater part of them know it not.k + There is no kind of beast on earth, nor fowl which flieth with its wings, +but the same is a people like unto you;l we have not omitted anything in the +book of our decrees: then unto their LORD shall they return.n + They who accuse our signs of falsehood are deaf and dumb, walking in +darkness: GOD will lead into error whom he pleaseth, and whom he pleaseth he +will put in the right way. +40 Say, What think ye? if the punishment of GOD come upon you, or the hour +of the resurrection come upon you, will ye call upon any other than GOD, if ye +speak truth? + yea, him shall ye call upon, and he shall free you from that which ye +shall ask him to deliver you from, if he pleaseth; and ye shall forget that +which ye associated with him.o + We have already sent messengers unto sundry nations before thee, and we +afflicted them with trouble and adversity that they might humble themselves: + yet when the affliction which we sent came upon them, they did not humble +themselves; but their hearts became hardened, and Satan prepared for them that +which they committed. + And when they had forgotten that concerning which they had been +admonished, we opened unto them the gates of all things;p until, while they +were rejoicing for that which had been given them, we suddenly laid hold on +them, and behold, they were seized with despair; + and the utmost part of the people which had acted wickedly was cut off: +praise be unto GOD, the LORD of all creatures! + Say, what think ye? if GOD should take away your hearing and your sight, +and should seal up your hearts; what god besides GOD will restore them unto +you? See how variously we show forth the signs of God's unity;q yet do they +turn aside from them. + Say unto them, What think ye? if the punishment of GOD come upon you +suddenly, or in open view;r will any perish, except the ungodly people? + We send not our messengers otherwise than bearing good tidings and +denouncing threats. Whoso therefore shall believe and amend, on them shall no +fear come, neither shall they be grieved: + + i In this passage Mohammed is reproved for his impatience in not +bearing with the obstinacy of his countrymen, and for his indiscreet desire of +effecting what GOD hath not decreed, namely, the conversion and salvation of +all men.5 + k Being both ignorant of GOD'S almighty power, and of the consequence +of what they ask, which might prove their utter destruction. + l Being created and preserved by the same omnipotence and providence as +ye are. + m That is, in the preserved table, wherein GOD'S decrees are written, +and all things which come to pass in this world, as well the most minute as +the more momentous, are exactly registered.6 + n For, according to the Mohammedan belief, the irrational animals will +also be restored to life at the resurrection, that they may be brought to +judgment, and have vengeance taken on them for the injuries they did one +another while in this world.7 + o That is, ye shall then forsake your false gods, when ye shall be +effectually convinced that GOD alone is able to deliver you from eternal +punishment. But others rather think that this forgetting will be the effect +of the distress and terror which they will then be in.8 + p That is, we gave them all manner of plenty; that since they took no +warning by their afflictions, their prosperity might become a snare to them, +and they might bring down upon themselves swifter destruction. + q Laying them before you in different views, and making use of +arguments and motives drawn from various considerations. + r That is, says al Beidāwi, either without any previous notice, or +after some warning given. + + 5 Idem. 6 See the Prelim. Disc. Sect. IV. 7 See ibid. +p. 67. 8 Al Beidāwi. + + + but whoso shall accuse our signs of falsehood, a punishment shall fall on +them, because they have done wickedly. +50 Say, I say not unto you, The treasures of GOD are in my power: neither +do I say, I know the secrets of God: neither do I say unto you, Verily I am an +angel: I follow only that which is revealed unto me. Say, Shall the blind and +the seeing be held equal? do ye not therefore consider? + Preach it unto those who fear that they shall be assembled before their +LORD: they shall have no patron nor intercessor, except him; that peradventure +they may take heed to themselves. + Drive not away those who call upon their LORD morning and evening, +desiring to see his face;s it belongeth not unto thee to pass any judgment on +them,t nor doth it belong unto them to pass any judgment on thee: therefore if +thou drive them away, thou wilt become one of the unjust. + Thus have we proved some part of them by other part, that they may say, +Are these the people among us unto whom GOD hath been gracious?u Doth not GOD +most truly know those who are thankful? + And when they who believe in our signs shall come unto thee, say, Peace +be upon you. Your LORD hath prescribed unto himself mercy; so whoever among +you worketh evil through ignorance, and afterwards repenteth and amendeth; +unto him will he surely be gracious and merciful. + Thus have we distinctly propounded our signs, that the path of the wicked +might be made known. + Say, Verily I am forbidden to worship the false deities which ye invoke, +besides GOD. Say, I will not follow your desires; for then should I err, +neither should I be one of those who are rightly directed. + Say, I behave according to the plain declaration, which I have received +from my LORD; but ye have forged lies concerning him. That which ye desire +should be hastened, is not in my power;x judgment belongeth only unto GOD; he +will determine the truth; and he is the best discerner. + Say, If what ye desire should be hastened were in my power, the matter +had been determined between me and you:y but GOD well knoweth the unjust. + + s These words were occasioned when the Koreish desired Mohammed not to +admit the poor or more inferior people, such as Ammār, Soheib, Khobbāb, and +Salmān, into his company, pretending that then they would come and discourse +with him; but he refusing to turn away any believers, they insisted at least +that he should order them to rise up and withdraw when they came, which he +agreed to do. Others say that the chief men of Mecca expelled all the poor +out of their city, bidding them go to Mohammed; which they did, and offered to +embrace his religion; but he made some difficulty to receive them, suspecting +their motive to be necessity, and not real conviction;1 whereupon this passage +was revealed. + t i.e., Rashly to decide whether their intentions be sincere or not; +since thou canst not know their heart, and their faith may possibly be more +firm than that of those who would persuade thee to discard them. + u That is to say, the noble by those of mean extraction, and the rich +by the poor; in that GOD chose to call the latter to the faith before the +former.2 + x This passage is an answer to the audacious defiances of the infidels, +who bad Mohammed, if he were a true prophet, to call for a shower of stones +from heaven, or some other sudden and miraculous punishment, to destroy them.3 + y For I should ere now have destroyed you, out of zeal for GOD'S +honour, had it been in my power.4 + + 1 Idem, Jallalo'ddin. 2 Al Beidāwi. 3 Idem. + 4 Idem. + + + With him are the keys of the secret things; none knoweth them besides +himself: he knoweth that which is on the dry land and in the sea; there +falleth no leaf, but he knoweth it; neither is there a single grain in the +dark parts of the earth, neither a green thing, nor a dry thing, but it is +written in the perspicuous book.z +60 It is he who causeth you to sleep by night, and knoweth what ye merit by +day; he also awaketh you therein, that the prefixed term of your lives may be +fulfilled; then unto him shall ye return, and he shall declare unto you that +which ye have wrought. + He is supreme over his servants, and sendeth the guardian angels to watch +over you,a until, when death overtaketh one of you, our messengersb cause him +to die: and they will not neglect our commands. + Afterwards shall they return unto GOD, their true LORD: doth not judgment +belong unto him? he is the most quick in taking an account.c + Say, Who delivereth you from the darknessd of the land, and of the sea, +when ye call upon him humbly and in private, saying, Verily if thou deliver +use from these dangers, we will surely be thankful? + Say, GOD delivereth you from them, and from every grief of mind; yet +afterwards ye give him companions.f + Say, He is able to send on you a punishment from above you,g or from +under your feet,h or to engage you in dissension, and to make some of you +taste the violence of others. Observe how variously we show forth our signs, +that peradventure they may understand. + This people hath accused the revelation which thou hast brought of +falsehood, although it be the truth. Say, I am not a guardian over you: every +prophecy hath its fixed time of accomplishment; and he will hereafter know it. + When thou seest those who are engaged in cavilling at, or ridiculing our +signs, depart from them, until they be engaged in some other discourse: and if +Satan cause thee to forget this precept, do not sit with the ungodly people +after recollection. + They who fear God are not at all accountable for them, but their duty is +to remember that they may take heed to themselves.i + Abandon those who make their religion a sport and a jest; and whom the +present life hath deceived: and admonish them by the Koran, that a soul +becometh liable to destruction for that which it committeth: it shall have no +patron nor intercessor besides GOD: and if it could pay the utmost price of +redemption, it would not be accepted from it. They who are delivered over to +perdition for that which they have committed shall have boiling water to +drink, and shall suffer a grievous punishment, because they have disbelieved. + + z i.e., The preserved table, or register of GOD'S decrees. + a See the Prelim. Disc. Sect. IV. + b That is, the angel of death and his assistants.5 + c See the Prelim. Disc. Sect. IV. + d That is, the dangers and distresses. + e The Cufic copies read it in the third person, if he deliver us, &c. + f Returning to your old idolatry. + g That is, by storms from heaven, as he destroyed the unbelieving +people of Noah, and of Lot, and the army of Abraha, the lord of the elephant.1 + h Either by drowning you, as he did Pharaoh and his host, or causing +the earth to open and swallow you up, as happened to Korah, or (as the +Mohammedans name him) Karun.2 + i And therefore need not be troubled at the indecent and impious talk +of the infidels, provided they take care not to be infected by them. When the +preceding passage was revealed, the Moslems told their prophet that if they +were obliged to rise up whenever the idolaters spoke irreverently of the +Korān, they could never sit quietly in the temple, nor perform their devotions +there; whereupon these words were added.3 + + 5 See the Prelim. Disc. Sec. IV. 1 Al Beidāwi. 2 +Idem. 3 Idem, Jallalo'ddin. + + +70 Say, Shall we call upon that, besides GOD, which can neither profit us, +nor hurt us? and shall we turn back on our heels, after that GOD hath directed +us; like him whom the devils have infatuated, wandering amazedly in the earth, +and yet having companions who call him into the true direction, saying, Come +unto us? Say, the direction of GOD is the true direction; we are commanded to +resign ourselves unto the LORD of all creatures; + and it is also commanded us, saying, Observe the stated times of prayer, +and fear him; for it is he before whom ye shall be assembled. + It is he who hath created the heavens and the earth in truth; and +whenever he saith unto a thing, Be, it is. + His word is the truth; and his will be the kingdom on the day whereon the +trumpet shall be sounded:k he knoweth whatever is secret, and whatever is +public; he is the wise, the knowing. + Call to mind when Abraham said unto his father Azer,l Dost thou take +images for gods?m Verily I perceive that thou and thy people are in a +manifest error. + And thus did we show unto Abraham the kingdom of heaven and earth, that +he might become one of those who firmly believe.n + And when the night overshadowed him, he saw a star, and he said, This is +my LORD;o but when it set, he said, I like not gods which set. + + k See the Prelim. Disc. Sect. IV. + l This is the name which the Mohammedans give to Abraham's father, +named in scripture Terah. However, some of their writers pretend that Azer +was the son of Terah,1 and D'Herbelot says that the Arabs always distinguish +them in their genealogies as different persons; but that because Abraham was +the son of Terah according to Moses, it is therefore supposed (by European +writers) that Terah is the same with the Azer of the Arabs.2 How true this +observation may be in relation to some authors, I cannot say, but I am sure it +cannot be true of all; for several Arab and Turkish writers expressly make +Azer and Terah the same person.3 Azer, in ancient times, was the name of the +planet Mars, and the month of March was so called by the most ancient +Persians; for the word originally signifying fire (as it still does,) it was +therefore given by them and the Chaldeans to that planet,4 which partaking, as +was supposed, of a fiery nature, was acknowledged by the Chaldeans and +Assyrians as a god or planetary deity, whom in old times they worshipped under +the form of a pillar: whence Azer became a name among the nobility, who +esteemed it honourable to be denominated from their gods,5 and is found in the +composition of several Babylonish names. For these reasons a learned author +supposes Azer to have been the heathen name of Terah, and that the other was +given him on his conversion.6 Al Beidāwi confirms this conjecture, saying +that Azer was the name of the idol which he worshipped. It may be observed +that Abraham's father is also called Zarah in the Talmud and Athar by +Eusebius. + m That Azer, or Terah, was an idolater is allowed on all hands; nor can +it be denied, since he is expressly said in scripture to have served strange +gods.7 The eastern authors unanimously agree that he 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,8 and taught that they were to be +adored as gods.9 However, we are told his employment was a very honourable +one,10 and that he was a great lord, and in high favour with Nimrod, whose +son-in-law he was,11 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.12 + n That is, we gave him a right apprehension of the government of the +world and of the heavenly bodies, that he might know them all to be ruled by +GOD, by putting him on making the following reflections. + + 1 Tarīkh Montakhab, apud D'Herbel. Bibl. Orient. p. 12. 2 +D'Herbel. ibid. 3 Al Beidāwi, Jallalo'ddin, Yahya, Ebn Shohnah, Mirat +Kainat, &c. Vide etiam Pharhang Jehang-hiri, apud Hyde de Rel. Vet. Persar. +p. 68. 4 Hyde, ibid. p. 63. 5 Idem, ibid. p. 64. + 6 Idem, ibid. p. 62. 7 Josh. xxiv. 2, 14. 8 Epiphan. +adv. Hęr. l. r, p. 7, 8. +9 Suidas in Lexico, voce ?epśx. 10 Vide Hyde, ubi sup. p. 63. + 11 D'Herbel. ubi sup. 12 Shalshel. hakkab. p. 94. + + + And when he saw the moon rising, he said, This is my LORD; but when he +saw it set, he said, Verily if my LORD direct me not, I shall become one of +the people who go astray. + And when he saw the sun rising, he said, This is my LORD, this is the +greatest; but when it set, he said, O my people, verily I am clear of that +which ye associate with God: + I direct my face unto him who hath created the heavens and the earth; I +am orthodox, and am not one of the idolaters. +80 And his people disputed with him: and he said, Will ye dispute with me +concerning GOD? since he hath now directed me, and I fear not that which ye +associate with him, unless that my LORD willeth a thing; for my LORD +comprehendeth all things by his knowledge:p will ye not therefore consider? + And how should I fear that which ye associate with God, since ye fear not +to have associated with GOD that concerning which he hath sent down unto you +no authority? which therefore of the two parties is the more safe, if ye +understand aright? + They who believe, and clothe not their faith with injustice,q they shall +enjoy security, and they are rightly directed. + And this is our argument wherewith we furnished Abraham that he might +make use of it against his people: we exalt unto degrees of wisdom and +knowledge whom we please; for thy LORD is wise and knowing. + And we gave unto them Isaac and Jacob; we directed them both: and Noah +had we before directed, and of his posterityr David and Solomon; and Job,s and +Joseph, and Moses, and Aaron: thus do we reward the righteous: + and Zacharias, and John, and Jesus, and Elias;t all of them were upright +men: + and Ismael, and Elisha,u and Jonas,u and Lot;y all these have we favored +above the rest of the world; + + o Since Abraham's parents were idolaters, it seems to be a necessary +consequence that himself was one also in his younger years; the scripture not +obscurely intimates as much,1 and the Jews themselves acknowledge it.2 At +what age he came to the knowledge of the true God and left idolatry, opinions +are various. Some Jewish writers tell us he was then but three years old,3 +and the Mohammedans likewise suppose him very young, and that he asked his +father and mother several shrewd questions when a child.4 Others, however, +allow him to have been a middle-aged man at that time.5 Maimonides, in +particular, and R. Abraham Zacuth think him to have been forty years old, +which age is also mentioned in the Korān. But the general opinion of the +Mohammedans is that he was about fifteen or sixteen.6 As the religion wherein +Abraham was educated was the Sabian, which consisted chiefly in the worship of +the heavenly bodies,7 he is introduced examining their nature and properties, +to see whether they had a right to the worship which was paid them or not; and +the first which he observed was the planet Venus, or, as others will have it, +Jupiter.8 This method of Abraham's attaining to the knowledge of the supreme +Creator of all things, is conformable to what Josephus writes, viz.: That he +drew his notions from the changes which he had observed in the earth and the +sea, and in the sun and the moon, and the rest of the celestial bodies; +concluding that they were subject to the command of a superior power, to whom +alone all honour and thanks are due.9 The story itself is certainly taken +from the Talmud.10 Some of the commentators, however, suppose this reasoning +of Abraham with himself was not the first means of his conversion, but that he +used it only by way of argument to convince the idolaters among whom he then +lived. + p That is, I am not afraid of your false gods, which cannot hurt me, +except GOD permitteth it, or is pleased to afflict me himself. + q By injustice, in this place, the commentators understand idolatry, or +open rebellion against GOD. + r Some refer the relative his to Abraham, the person chiefly spoken of +in this passage; some to Noah, the next antecedent, because Jonas and Lot were +not (say they) of Abraham's seed; and others suppose the persons named in this +and the next verse are to be understood as the descendants of Abraham, and +those in the following verse as those of Noah.11 + s The Mohammedans say he was of the race of Esau. See chapters 21 and +38. + t See chapter 37. + u This prophet was the successor of Elias, and, as the commentators +will have it, the son of Okhtūb, though the scripture makes him the son of +Shaphat. + x See chapters 10, 21, and 37. + y See chapter 7, &c. + + 1 Vide Josh. xxiv. 2, 14, and Hyde, ubi sup. p. 59. 2 +Joseph. Ant. l. I, c. 7. Maimon. More Nev. part iii. c. 29, et Yad Hazzak. de +Id. c. I, &c. 3 Tanchuma, Talmud, Nedarim, 32, I, et apud Maimon. +Yad Hazz. ubi sup. 4 Vide D'Herbel. Bibl. Orient. Art. Abraham. + 5 Maimon. ubi sup. R. Abr. Zacuth in Sefer Juchasin, Shalshel. hakkab, +&c. 6 Vide Hyde, ubi sup. p. 60, 61, et Hotting. Smegma Orient. p. +290, &c. Genebr. in Chron. 7 See the Prelim. Disc. Sect. I. p. 11. + 8 Al Beidāwi. 9 Joseph. Ant. l. I, c. 7. 10 R. +Bechai, in Midrash. Vide Bartolocc. Bibl. Rabb. part i. p. 640. 11 Al +Beidāwi. + + + and also divers of their fathers, and their issue, and their brethren; +and we chose them, and directed them into the right way. + This is the direction of GOD, he directeth thereby such of his servants +as he pleaseth; but if they had been guilty of idolatry, that which they +wrought would have become utterly fruitless unto them. + Those were the persons unto whom we gave the scripture, and wisdom, and +prophecy; but if thesez believe not therein, we will commit the care of them +to a people who shall not disbelieve the same. +90 Those were the persons whom GOD hath directed, therefore follow their +direction. Say unto the inhabitants of Mecca, I ask of you no recompense for +preaching the Koran; it is no other than an admonition unto all creatures. + They make not a due estimation of GOD,a when they say, GOD hath not sent +down unto man anything at all:b Say, Who sent down the book which Moses +brought, a light and a direction unto men; which ye transcribe on papers, +whereof ye publish some part, and great part whereof ye conceal? and ye have +been taught by Mohammed what ye knew not, neither your fathers. Say, GOD sent +it down: then leave them to amuse themselves with their vain discourse. + This book which we have sent down is blessed; confirming that which was +revealed before it; and is delivered unto thee that thou mayest preach it unto +the metropolis of Mecca and to those who are round about it. And they who +believe in the next life will believe therein, and they will diligently +observe their times of prayer. + Who is more wicked than he who forgeth a lie concerning GOD?c or saith +This was revealed unto me; when nothing hath been revealed unto him?d and who +saith, I will produce a revelation like unto that which GOD hath sent down?e +If thou didst see when the ungodly are in the pangs of death, and the angelsf +reach out their hands saying, Cast forth your souls; this day shall ye receive +an ignominious punishment for that which ye have falsely spoken concerning +GOD; and because ye have proudly rejected his signs. + + z That is, the Koreish.1 + a That is, they know him not truly, nor have just notions of his +goodness and mercy towards man. The persons here meant, according to some +commentators, are the Jews, and according to others, the idolaters.2 + This verse and the two next, as Jallalo'ddin thinks, were revealed at +Medina. + b By these words the Jews (if they were the persons meant) chiefly +intended to deny the Korān to be of divine revelation, though they might in +strictness insist that GOD never revealed, or sent down, as the Korān +expresses it, any real composition or material writing from heaven in the +manner that Mohammed pretended his revelations were delivered,3 if we except +only the Decalogue, GOD having left to the inspired penmen not only the labour +of writing, but the liberty, in a great measure at least, of putting the +truths into their own words and manner of expression. + c Falsely pretending to have received revelations from him, as did +Moselama, al Aswad al Ansi, and others. + d As did Abda'llah Ebn Saad Ebn Abi Sarah, who for some time was the +prophet's amanuensis, and when these words were dictated to him as revealed, +viz., We created man of a purer kind of clay, &c.,4 cried out, by way of +admiration, Blessed be GOD the best Creator! and being ordered by Mohammed to +write these words down also, as part of the inspired passage, began to think +himself as great a prophet as his master.5 Whereupon he took upon himself to +corrupt and alter the Korān according to his own fancy, and at length +apostatizing, was one of the ten who were proscribed at the taking of Mecca,6 +and narrowly escaped with life on his recantation, by the interposition of +Othmān Ebn Affįn, whose foster-brother he was.7 + e For some Arabs, it seems, had the vanity to imagine, and gave out, +that, if they pleased, they could write a book nothing inferior to the Korān. + f See before, p. 94, note b. + + 1 Idem. 2 Idem. 3 See the Prelim. Disc. Sect. III. +p. 50, &c. 4 Kor. c. 23. +5 Al Beidāwi. 6 See the Prelim. Disc. p. 43. 7 Vide +Abulfeda, Vit. Moh. p. 109. + 16-2 + + + And now are ye come unto us alone,g as we created you at first,h and ye +have left that which we had bestowed on you, behind your backs; neither do we +see with you your intercessors,i whom ye thought to have been partners with +God among you: now is the relation between you cut off, and what ye imagined +hath deceived you.k + GOD causeth the grain and the date-stone to put forth: he bringeth forth +the living from the dead, and he bringeth forth the dead from the living.l +This is GOD. Why therefore are ye turned away from him? + He causeth the morning to appear; and hath ordained the night for rest, +and the sun and the moon for the computing of time. This is the disposition +of the mighty, the wise God. + It is he who hath ordained the stars for you, that ye may be directed +thereby in the darkness of the land and of the sea. We have clearly shown +forth our signs, unto people who understand. + It is he who hath produced you from one soul; and hath provided for you a +sure receptacle and a repository.m We have clearly shown forth our signs, +unto people who are wise. + It is he who sendeth down water from heaven, and we have thereby produced +the springing buds of all things, and have thereout produced the green thing, +from which we produce the grain growing in rows, and palm-trees from whose +branches proceed clusters of dates hanging close together; and gardens of +grapes, and olives, and pomegranates, both like and unlike to one another. +Look on their fruits, when they bear fruit, and their growing to maturity. +Verily herein are signs, unto people who believe. +100 Yet they have set up the geniin as partners with GOD, although he +created them: and they have falsely attributed unto him sons and daughters,o +without knowledge. Praise be unto him; and far be that from him which they +attribute unto him! + He is the maker of heaven and earth: how should he have issue since he +hath no consort? he hath created all things, and he is omniscient. + This is GOD your LORD; there is no GOD but he, the creator of all things; +therefore serve him: for he taketh care of all things. + The sight comprehendeth him not, but he comprehendeth the sight; he is +the gracious,p the wise. + Now have evident demonstrations come unto you from your LORD; whoso seeth +them, the advantage thereof will redound to his own soul: and whoso is +wilfully blind, the consequence will be to himself. I am not a keeper over +you. + Thus do we variously explain our signs; that they may say, Thou hast +studied diligently;q and that we may declare them unto people of +understanding. + Follow that which hath been revealed unto thee from thy LORD; there is no +GOD but he: retire therefore from the idolaters. + + g That is, without your wealth, your children, or your friends, which +ye so much depended on in your lifetime. + h i.e., Naked and helpless. + Or false gods. + k Concerning the intercession of your idols, or the disbelief of future +rewards and punishments. + l See chapter 3, p. 34. + m Namely, in the loins of your fathers, and the wombs of your mothers.1 + n This word signifies properly the genus of rational, invisible beings, +whether angels, devils, or that intermediate species usually called genii. +Some of the commentators therefore, in this place, understand the angels, whom +the pagan Arabs worshipped; and others the devils, either because they became +their servants by adoring idols at their instigation, or else because, +according to the Magian system, they looked on the devil as a sort of creator, +making him the author and principle of all evil, and GOD the author of good +only.2 + o See the Prelim. Discourse, p. 14 and 30. + p Or, as the word may be translated, the incomprehensible.3 + q That is, Thou hast been instructed by the Jews and Christians in +these matters, and only retailest to us what thou hast learned of them. For +this the infidels objected to Mohammed, thinking it impossible for him to +discourse on subjects of so high a nature, and in so clear and pertinent a +manner, without being well versed in the doctrines and sacred writings of +those people. + + 1 Al Beidāwi. 2 Idem. 3 Idem. + + + If GOD had so pleased, they had not been guilty of idolatry. We have not +appointed thee a keeper over them; neither art thou a guardian over them. + Revile not the idols which they invoke besides GOD, lest they maliciously +revile GOD, without knowledge. Thus have we prepared for every nation their +works: hereafter unto GOD shall they return, and he shall declare unto them +that which they have done. + They have sworn by GOD, by the most solemn oath, that if a sign came unto +them, they would certainly believe therein: Say, Verily signs are in the power +of GOD alone; and he permitteth you not to understand, that when they come, +they will not believe.r +110 And we will turn aside their hearts and their sight from the truth, as +they believed not thereins the first time; and we will leave them to wander in +their error. + And though we had sent down angels unto them, and the dead had spoken +unto them, and we had gathered together before them all things in one view;t +they would not have believed, unless GOD had so pleased: but the greater part +of them know it not. + Thus have we appointed unto every prophet an enemy; the devils of men, +and of genii: who privately suggest the one to the other specious discourses +to deceive; but if thy LORD pleased, they would not have done it. Therefore +leave them, and that which they have falsely imagined; + and let the hearts of those be inclined thereto, who believe not in the +life to come; and let them please themselves therein, and let them gain that +which they are gaining. + Shall I seek after any other judge besides GOD to judge between us? It +is he who hath sent down unto you the book of the Koran distinguishing between +good and evil; and they to whom we gave the scripture know that it is sent +down from thy LORD, with truth. Be not therefore one of those who doubt +thereof. + The words of thy LORD are perfect, in truth and justice; there is none +who can change his words:u he both heareth and knoweth. + But if thou obey the greater part of them who are in the earth, they will +lead thee aside from the path of GOD: they follow an uncertain opinion only,x +and speak nothing but lies; + verily thy LORD well knoweth those who go astray from his path, and well +knoweth those who are rightly directed. + Eat of that whereon the name of GOD hath been commemorated,y if ye +believe in his signs: + and why do ye not eat of that whereon the name of GOD hath been +commemorated? since he hath plainly declared unto you what he hath forbidden +you; except that which ye be compelled to eat of by necessity; many lead +others into error, because of their appetites, being void of knowledge; but +thy LORD well knoweth who are the transgressors. + + r In this passage Mohammed endeavours to excuse his inability of +working a miracle, as had been demanded of him; declaring that GOD did not +think fit to comply with their desires; and that if he had so thought fit, yet +it had been in vain, because if they were not convinced by the Korān, they +would not be convinced by the greatest miracle.4 + s i.e., In the Korān. + t For the Meccans required that Mohammed should either show them an +angel descending from heaven in their sight, or raise their dead fathers, that +they might discourse with them, or prevail on GOD and his angels to appear to +them in a body. + u Some interpret this of the immutability of GOD'S decree, and the +certainty of his threats and promises; others, of his particular promise to +preserve the Korān from any such alterations or corruptions as they imagine to +have happened to the Pentateuch and the Gospel;1 and others, of the +unalterable duration of the Mohammedan law, which they hold is to last till +the end of the world, there being no other prophet, law, or dispensation to be +expected after it. + x Imagining that the true religion was that which their idolatrous +ancestors professed. + y See chap. 2, p. 18, and chap. 5, p. 73. + + 4 Confer Luke xvi. 31. 1 See the Prelim. Disc. p. 58, and +Kor. c. 15. + + +120 Leave both the outside of iniquity and inside thereof:z for they who +commit iniquity shall receive the reward of that which they shall have gained. + Eat not therefore of that whereon the name of GOD hath not been +commemorated; for this is certainly wickedness: but the devils will suggest +unto their friends, they they dispute with you concerning this precept; but if +ye obey them, ye are surely idolaters. + Shall he who hath been dead, and whom we have restored unto life, and +unto whom we have ordained a light, whereby he may walk among men, be as he +whose similitude is in darkness, from whence he shall not come forth?a Thus +was that which the infidels are doing prepared for them. + And thus have we placed in every city chief leaders of the wicked men +thereof,b that they may act deceitfully therein; but they shall act +deceitfully against their own souls only; and they know it not. + And when a signc cometh unto them, they say, We will by no means believe +until a revelation be brought unto us, like unto that which hath been +delivered unto the messengers of GOD.d GOD best knoweth whom he will appoint +for his messenger.e Vileness in the sight of GOD shall fall upon those who +deal wickedly, and a grievous punishment, for that they have dealt +deceitfully. + And whomsoever GOD shall please to direct, he will open his breast to +receive the faith of Islam: but whomsoever he shall please to lead into error, +he will render his breast straight and narrow, as though he were climbing up +to heaven.f Thus doth GOD inflict a terrible punishment on those who believe +not. + This is the right way of thy LORD. Now have we plainly declared our +signs unto those people who will consider. + They shall have a dwelling of peace with their LORD, and he shall be +their patron, because of that which they have wrought. + Think on the day whereon God shall gather them all together, and shall +say, O company of genii,g ye have been much concerned with mankind;h and their +friends from among mankind shall say, O LORD, the one of us hath received +advantage from the other,i and we are arrived at our limited termk which thou +hast appointed us. God will say, Hell fire shall be your habitation, therein +shall ye remain forever; unless as GOD shall please to mitigate your pains,l +for thy LORD is wise and knowing. + + z That is, both open and secret sins. + a The persons primarily intended in this passage, were Hamza, +Mohammed's uncle, and Abu Jahl; others, instead of Hamza, name Omar, or Ammār + b In the same manner as we have done in Mecca. + c i.e., Any verse or passage of the Korān. + d These were the words of the Koreish, who thought that there were +persons among themselves more worthy of the honour of being GOD'S messenger +than Mohammed. + e Literally, Where he will place his commission. GOD, says al Beidāwi, +bestows not the gift of prophecy on any one on account of his nobility or +riches, but for their spiritual qualifications; making choice of such of his +servants as he pleases, and who he knows will execute their commissions +faithfully. + f Or had undertaken the most impossible thing in the world. In like +manner shall the heart of such a man be incapable of receiving the truth. + g That is, of devils.1 + h In tempting and seducing them to sin. + i The advantage which men received from the evil spirits, was their +raising and satisfying their lusts and appetites; and that which the latter +received in return, was the obedience paid them by the former, &c.2 + k viz., The day of resurrection, which we believed not in the other +world. + l The commentators tell us that this alleviation of the pains of the +damned will be when they shall be taken out of the fire to drink the boiling +water,3 or to suffer the extreme cold, called al Zamharīr, which is to be one +part of their punishment; but others think the respite which God will grant to +some before they are thrown into hell, is here intended.4 According to the +exposition of Ebn Abbas, these words may be rendered, Unless him whom GOD +shall please to deliver thence.5 + + 1 Al Beidāwi. 2 Idem, Jallalo'ddin. 3 +Jallalo'ddin. 4 Al Beidāwi. +5 See the Prelim. Disc. Sect. IV. p. 72, &c. + + + Thus do we set some of the unjust over others of them, because of that +which they have deserved. +130 O company of genii and men, did not messengers from among yourselves +come unto you,m rehearsing my signs unto you, and forewarning you of the +meeting of this your day? They shall answer, We bear witness against +ourselves: the present life deceived them: and they shall bear witness against +themselves that they were unbelievers. + This hath been the method of God's dealing with his creatures, because +thy LORD would not destroy the cities in their iniquity, while their +inhabitants were careless.n + Every one shall have degrees of recompense of that which they shall do; +for thy LORD is not regardless of that which they do, + and thy LORD is self-sufficient and endued with mercy. If he pleaseth he +can destroy you, and cause such as he pleaseth to succeed you, in like manner +as he produced you from the posterity of other people. + Verily that which is threatened you, shall surely come to pass; neither +shall ye cause it to fail. + Say unto those of Mecca, O my people, act according to your power; verily +I will act according to my duty:o and hereafter shall ye know + whose will be the reward of paradise. The ungodly shall not prosper. + Those of Mecca set apart unto GOD a portion of that which he hath +produced of the fruits of the earth, and of cattle; and say, This belongeth +unto GOD (according to their imagination), and this unto our companions.p And +that which is destined for their companions cometh not unto GOD; yet that +which is set apart unto GOD cometh unto their companions.q How ill do they +judge! + In like manner have their companions induced many of the idolaters to +slay their children,r that they might bring them to perdition, and that they +might render their religion obscure and confused unto them.s But if GOD had +pleased, they had not done this: therefore leave them and that which they +falsely imagine. + + m It is the Mohammedan belief that apostles were sent by GOD for the +conversion both of genii and of men; being generally of humane race (as +Mohammed, in particular, who pretended to have a commission to preach to both +kinds); according to this passage, it seems there must have been prophets of +the race of genii also, though their mission be a secret to us. + n Or considered not their danger; but GOD first sent some prophet to +them to warn them of it, and to invite them to repentance. + o That is, ye may proceed in your rebellion against GOD and your malice +towards me, and be confirmed in your infidelity; but I will persevere to bear +your insults with patience, and to publish those revelations which GOD has +commanded me.1 + p i.e., Our idols. In which sense this word is to be taken through the +whole passage. + q As to this custom of the pagan Arabs, see the Prelim. Disc. Sect. I. +p. 13. To what is there said we may add, that the share set apart for GOD was +employed chiefly in relieving the poor and strangers; and the share of the +idols, for paying their priests, and providing sacrifices for them.2 + r Either by that inhuman custom, which prevailed among those of Kendah +and some other tribes, of burying their daughters alive, so soon as they were +born, if they apprehended they could not maintain them;3 or else be offering +them to their idols, at the instigation of those who had the custody of their +temples.4 + s By corrupting with horrid superstitions that religion which Ismael +had left to his posterity.5 + + 1 Al Beidāwi. 2 Idem, Jallalo'ddin. 3 See cap. 81. + 4 Al Beidāwi. +5 Idem. + + + They also say, These cattle and fruits of the earth are sacred; none +shall eat thereof but who we pleaset (according to their imagination); and +there are cattle whose backs are forbidden to be rode on, or laden with +burdens;u and there are cattle on which they commemorate not the name of GOD +when they slay them;x devising a lie against him; God shall reward them for +that which they falsely devise. +140 And they say, That which is in the bellies of these cattley is allowed +to our males to eat, and is forbidden to our wives: but if it prove abortive, +they they are both partakers thereof.z God shall give them the reward of +their attributing these things to him: he is knowing and wise. + They are utterly lost who have slain their children foolishly,a without +knowledge;b and have forbidden that which GOD hath given them for food, +devising a lie against GOD. They have erred, and were not rightly directed. + He it is who produceth gardens of vines, both those which are supported +on trails of wood, and those which are not supported,c and palm-trees, and the +corn affording various food, and olives, and pomegranates, alike and unlike +unto one another. Eat of their fruit, when they bear fruit, and pay the due +thereof on the day whereon ye shall gather it;d but be not profuse,e for GOD +loveth not those who are too profuse. + And God hath given you some cattle fit for bearing of burdens, and some +fit for slaughter only. Eat of what GOD hath given you for food; and follow +not the steps of Satan, for he is your declared enemy. + Four pairf of cattle hath God given you; of sheep one pair, and of goats +one pair. Say unto them, Hath God forbidden the two males, of sheep and of +goats, or the two females; or that which the wombs of the two females contain? +Tell me with certainty, if ye speak truth. + And of camels hath God given you one pair, and of oxen one pair. Say, +Hath he forbidden the two males of these, or the two females; or that which +the wombs of the two females contain?g Were ye present when GOD commanded you +this? And who is more unjust than he who deviseth a lie against GOD,h that he +may seduce men without understanding? Verily GOD directed not unjust people. + + t That is, those who serve our idols, and are of the male sex; for the +women were not allowed to eat of them.6 + u Which they superstitiously exempted from such services, in some +particular cases, as they did the Bahīra, the Sāļba, and the Hāmi.7 + x See c. 5, p. 73. + y That is, the foetus or embryos of the Bahīra and the Sāļba, which +shall be brought forth alive. + z For if those cattle cast their young, the women might eat thereof as +well as the men. + a See above, note r. + b Not having a due sense of GOD'S providence. + c Or, as some choose to interpret the words, Trees or plants which are +planted by the labour of man, and those which grow naturally in the deserts +and on mountains. + d That is, give alms thereof to the poor. And these alms, as al +Beidāwi observes, were what they used to give before the Zacāt, or legal alms, +was instituted, which was done after Mohammed had retired from Mecca, where +this verse was revealed. Yet some are of another opinion, and for this very +reason will have the verse to have been revealed at Medina. + e i.e., Give not so much thereof in alms as to leave your own families +in want, for charity begins at home. + f Or, literally, eight males and females paired together; that is, four +of each sex, and two of every distinct kind. + g In this passage Mohammed endeavours to convince the Arabs of their +superstitious folly in making it unlawful, one while, to eat the males of +these four kinds of cattle; another while, the females; and at another time, +their young.1 + h The person particularly intended here, some say, was Amru Ebn Lohai, +king of Hejāz, a great introducer of idolatry and superstition among the +Arabs.2 + + 6 Idem. 7 See cap. 5, p. 86, and Prelim. Disc. Sect. V. + 1 Al Beidāwi. 2 Idem. See Prelim. Disc. p. 15, and Pocock +Spec. p. 80. + + + Say, I find not in that which hath been revealed unto me anything +forbidden unto the eater, that he eat it not, except it be that which dieth of +itself, or blood poured forth,i or swine's flesh: for this is an abomination: +or that which is profane, having been slain in the name of some other than of +GOD. But whoso shall be compelled by necessity to eat of these things, not +lusting, nor wilfully transgressing, verily thy LORD will be gracious unto him +and merciful. + Unto the Jews did we forbid every beast having an undivided hoof; and of +bullocks and sheep, we forbade them the fat of both; except that which should +be on their backs, or their inwards,k or which should be intermixed with the +bone.l This have we rewarded them with, because of their iniquity; and we are +surely speakers of truth. + If they accuse thee of imposture, say, Your LORD is endued with extensive +mercy; but his severity shall not be averted from wicked people. + The idolaters will say, If GOD had pleased, we had not been guilty of +idolatry, neither our fathers; and pretend that we have not forbidden them +anything. Thus did they who were before them accuse the prophets of +imposture, until they tasted our severe punishment. Say, Is there with you +any certain knowledge of what ye allege, that ye may produce it unto us? Ye +follow only a false imagination; and ye utter only lies. +150 Say, therefore, Unto GOD belongeth the most evident demonstration; for +if he had pleased, he had directed you all. + Say, Produce your witnesses, who can bear testimony that GOD hath +forbidden this. But if they bear testimony of this, do not thou bear +testimony with them, nor do thou follow the desires of those who accuse our +signs of falsehood, and who believe not in the life to come, and equalize +idols with their LORD. + Say, Come;m I will rehearse that which your LORD hath forbidden you; that +is to say, that ye be not guilty of idolatry, and that ye show kindness to +your parents, and that ye murder not your children for fear lest ye be reduced +to poverty; we will provide for you and them; and draw not near unto heinous +crimes,n neither openly nor in secret; and slay not the soul which God hath +forbidden you to slay, unless for a just cause.o This hath he enjoined you +that ye may understand. + And meddle not with the substance of the orphan, otherwise than for the +improving thereof, until he attain his age of strength: and use a full +measure, and a just balance. We will not impose a task on any soul beyond its +ability. And when ye pronounce judgment observe justice, although it be for +or against one who is near of kin, and fulfil the covenant of GOD. This hath +God commanded you, that ye may be admonished; + + i That is, fluid blood; in opposition to what the Arabs suppose to be +also blood, but not fluid, as the liver and the spleen.3 + k See Levit. vii. 23, and iii. 16. + l viz., The fat of the rumps or tails of sheep, which are very large in +the east, a small one weighing ten or twelve pounds, and some no less than +threescore. + m This and the two following verses Jallalo'ddin supposes to have been +revealed at Medina. + n The original word signifies peculiarly fornication and avarice. + o As for murder, apostacy, or adultery.4 + + 3 Al Beidāwi, Jallalo'ddin. 4 Al Beidāwi. + + + and that ye may know that this is my right way: therefore follow it, and +follow not the path of others, lest ye be scattered from the path of God. +This hath he commanded you that ye may take heed. + We gave also unto Moses the book of the law; a perfect rule unto him who +should do right, and a determination concerning all things needful, and a +direction, and mercy; that the children of Israel might believe the meeting of +their LORD. + And this book which we have now sent down is blessed; therefore follow +it, and fear God that ye may obtain mercy: + lest ye should say, The scriptures were only sent down unto two peoplep +before us; and we neglected to peruse them with attention:q + or lest ye should say, If a book of divine revelations had been sent down +unto us, we would surely have been better directed than they.r And now hath a +manifest declaration come unto you from your LORD, and a direction and mercy: +and who is more unjust than he who deviseth lies against the signs of GOD, and +turneth aside from them? We will reward those who turn aside from our signs +with a grievous punishment, because they have turned aside. + Do they wait for any other than that the angels should come unto them, to +part their souls from their bodies; or that thy LORD should come to punish +them; or that some of the signs of thy LORD should come to pass, showing the +day of judgment to be at hand?s On the day whereon some of thy LORD'S signs +shall come to pass, its faith shall not profit a soul which believed not +before, or wrought not good in its faith.t Say, Wait ye for this day; we +surely do wait for it. +160 They who make a division in their religion,u and become sectaries, have +thou nothing to do with them; their affair belongeth only unto GOD. Hereafter +shall he declare unto them that which they have done. + He who shall appear with good works, shall receive a tenfold recompense +for the same; but he who shall appear with evil works, shall receive only an +equal punishment for the same; and they shall not be treated unjustly. + Say, Verily my LORD hath directed me into a right way, a true religion, +the sect of Abraham the orthodox; and he was no idolater. + Say, Verily my prayers, and my worship, and my life, and my death are +dedicated unto GOD, the LORD of all creatures: he hath no companion. This +have I been commanded: I am the first Moslem.x + + p That is, the Jews and the Christians. + q Either because we knew nothing of them, or did not understand the +language wherein they were written. + r Because of the acuteness of our wit, the clearness of our +understanding, and our facility of learning sciences-as appears from our +excelling in history, poetry, and oratory, notwithstanding we are illiterate +people.5 + s Al Beidāwi, from a tradition of Mohammed, says that ten signs will +precede the last day, viz., the smoke, the beast of the earth, an eclipse in +the east, another in the west, and a third in the peninsula of Arabia, the +appearance of anti-Christ, the sun's rising in the west, the eruption of Gog +and Magog, the descent of Jesus on earth, and fire which shall break forth +from Aden.1 + t For faith in the next life will be of no advantage to those who have +not believed in this; nor yet faith in this life without good works. + u That is, who believe in part of it, and disbelieve other parts of it, +or who form schisms therein. Mohammed is reported to have declared that the +Jews were divided into seventy-one sects, and the Christians into seventy-two; +and that his own followers would be split into seventy-three sects; and that +all of them would be damned, except only one of each.2 + x See before, p. 90. + + 5 Idem. 1 See the Prelim. Disc. Sect. IV. p. 62, &c. + 2 Al Beidāwi. + + + Say, shall I desire any other LORD besides GOD? since he is the LORD of +all things; and no soul shall acquire any merits or demerits but for itself; +and no burdened soul shall bear the burden of another.y Moreover unto your +LORD shall ye return; and he shall declare unto you that concerning which ye +now dispute. + It is he who hath appointed you to succeed your predecessors in the +earth, and hath raised some of you above others by various degrees of worldly +advantages, that he might prove you by that which he hath bestowed on you. +Thy LORD is swift in punishing; and he is also gracious and merciful. + + +_______ + + + +CHAPTER VII + +ENTITLED, AL ARAF;z REVEALED AT MECCA.a + +IN THE NAME OF THE MOST MERCIFUL GOD. + + AL. M. S.b A book hath been sent down unto thee: and therefore let there +be no doubt in thy breast concerning it; that thou mayest preach the same, and +that it may be an admonition unto the faithful. + Follow that which hath been sent down unto you from your LORD; and follow +no guides besides him: how little will ye be warned! + How many cities have we destroyed; which our vengeance overtook by +night,c or while they were reposing themselves at noon-day!d And their +supplication, when our punishment came upon them, + was no other than that they said, Verily we have been unjust. + We will surely call those to an account, unto whom a prophet hath been +sent; and we will also call those to account who have been sent unto them. + And we will declare their actions unto them with knowledge; for we are +not absent from them. + The weighing of men's actions on that day shall be just;e and they whose +balances laden with their good works shall be heavy, are those who shall be +happy; + but they whose balances shall be light, are those who have lost their +souls, because they injured our signs. + And now have we placed you on the earth, and have provided you food +therein: but how little are ye thankful! +10 We created you, and afterwards formed you; and then said unto the +angels, Worship Adam; and they all worshipped him, except Eblis, who was not +one of those who worshipped.f + God said unto him, What hindered thee from worshipping Adam, since I had +commanded thee? He answered, I am more excellent than he: thou hast created +me of fire, and hast created him of clay. + + y This was revealed in answer to the pressing instances of the +idolaters, who offered to take the crime upon themselves, if Mohammed would +conform to their worship.3 + z Al Arāf signifies the partition between paradise and hell, which is +mentioned in this chapter.1 + a Some, however, except five or eight verses, begin at these words, And +ask them concerning the city, &c. + b The signification of those letters the more sober Mohammedans confess +GOD alone knows. Some, however, imagine they stand for Allah, Gabriel, +Mohammed, on whom be peace. + c As it did the inhabitants of Sodom and Gomorrah, to whom Lot was +sent. + d As happened to the Midianites, to whom Shoaib preached. + e See the Prelim. Disc. Sect. IV. p. 69. + f See chapter 2, p. 5, &c. + + 3 Idem. 1 See the Prelim. Disc. Sect. IV. p. 74. + + + God said, Get thee down therefore from paradise; for it is not fit that +thou behave thyself proudly therein: get thee hence; thou shalt be one of the +contemptible. + He answered, Give me respite until the day of resurrection. + God said, Verily thou shalt be one of those who are respited.g + The devil said, Because thou hast depraved me, I will lay wait for men in +thy strait way; + then will I come upon them from before, and from behind, and from their +right hands, and from their left;h and thou shalt not find the greater part of +them thankful. + God said unto him, Get thee hence, despised, and driven far away: verily +whoever of them shall follow thee, I will surely fill hell with you all: + but as for thee, O Adam, dwell thou and thy wife in paradise; and eat of +the fruit thereof wherever ye will; but approach not this tree, lest ye become +of the number of the unjust. + And Satan suggested to them both, that he would discover unto them their +nakedness, which was hidden from them; and he said, Your LORD hath not +forbidden you this tree, for any other reason but lest ye should become +angels, or lest ye become immortal. +20 And he sware unto them, saying, Verily I am one of those who counsel you +aright. + And he caused them to fall through deceit.i And when they had tasted of +the tree, their nakedness appeared unto them;k and they began to join together +the leaves of paradise,l to cover themselves. And their LORD called to them, +saying, Did I not forbid you this tree: and did I not say unto you, Verily +Satan is your declared enemy? + They answered, O LORD, we have dealt unjustly with our own souls; and if +thou forgive us not, and be not merciful unto us, we shall surely be of those +who perish. + God said, Get ye down, the one of you an enemy unto the other; and ye +shall have a dwelling-place upon the earth, and a provision for a season. + He said, Therein shall ye live, and therein shall ye die, and from thence +shall ye be taken forth at the resurrection. + O children of Adam, we have sent down unto you apparel,m to conceal your +nakedness, and fair garments; but the clothing of piety is better. This is one +of the signs of God; that peradventure ye may consider. + + g As the time till which the devil is reprieved is not particularly +expressed, the commentators suppose his request was not wholly granted; but +agree that he shall die, as well as other creatures, at the second sound of +the trumpet.2 + h i.e., I will attack them on every side that I shall be able. The +other two ways, viz., from above and from under their feet, are omitted, say +the commentators, to show that the devil's power is limited.3 + i The Mohammedan gospel of Barnabas tells us that the sentence which +GOD pronounced on the serpent for introducing the devil into paradise4 was, +that he should not only be turned out of paradise, but that he should have his +legs cut off by the angel Michael, with the sword of GOD; and that the devil +himself, since he had rendered our first parents unclean, was condemned to eat +the excrements of them and all their posterity; which two last circumstances I +do not remember to have read elsewhere. The words of the manuscript are +these: Y llamó [Dios] a la serpiente, y a Michael, aquel que tiene la espada +de Dios, y le dixo; Aquesta sierpe es acelerada, echala la primera del +parayso, y cortale las piernas, y si quisiere caminar, arrastrara la vida por +tierra. Y llamó ą Satanas, el qual vino riendo, y dixole; Porque tu reprobo +has engańado a aquestos, y los has hecho immundos? Yo quiero que toda +immundicia suya, y de todos sus hijos, en saliendo de sus cuerpos entre por tu +boca, porque en verdad ellos haran penitencia, y tu quedaras harto de +immundicia. + k Which they had not perceived before; being clothed, as some say, with +light, or garments of paradise, which fell from them on their disobedience. +Yahya imagines their nakedness was hidden by their hair.5 + l Which it is said were fig-leaves.6 + m Not only proper materials, but also ingenuity of mind and dexterity +of hand to make use of them.7 + + 2 Al Beidāwi. See the Prelim. Disc. Sect. IV. p. 65, and D'Herbelot, +Bibl. Orient. Art. Eblis. 3 Al Beidāwi. +4 See the notes to cap. 2, p. 5. 5 Idem. 6 Idem. + 7 Idem. + + + O children of Adam, let not Satan seduce you, as he expelled your parents +out of paradise, by stripping them of their clothing, that he might show them +their nakedness: verily he seeth you, both he and his companions, whereas ye +see not them.n We have appointed the devils to be patrons of those who believe +not: + and when they commit a filthy action, they say, We found our fathers +practising the same; and GOD hath commanded us to do it. Say, Verily GOD +commandeth not filthy actions. Do ye speak concerning GOD that which ye know +not? + Say, My LORD hath commanded me to observe justice; therefore set your +faces to pray at every place of worship, and call upon him, approving unto him +the sincerity of your religion. As he produced you at first, so unto him +shall ye return. A part of mankind hath he directed; and a part hath been +justly led into error, because they have taken the devils for their patrons +besides GOD, and imagine they are rightly directed. + O children of Adam, take your decent apparel at every place of worship,o +and eat and drink,p but be not guilty of excess; for he loveth not those who +are guilty of excess. +30 Say, Who hath forbidden the decent apparel of GOD, which he hath +produced for his servants, and the good things which he hath provided for +food? Say, these things are for those who believe, in this present life, but +peculiarly on the day of resurrection.q Thus do we distinctly explain our +signs unto people who understand. + Say, Verily my LORD hath forbidden filthy actions, both that which is +discovered thereof, and that which is concealed, and also iniquity, and unjust +violence; and hath forbidden you to associate with GOD that concerning which +he hath sent you down no authority, or to speak of GOD that which ye know not. + Unto every nation there is a prefixed term; therefore when their term is +expired, they shall not have respite for an hour, neither shall they be +anticipated. + O children of Adam, verily apostles from among you shall come unto you, +who shall expound my signs unto you: whosoever therefore shall fear God and +amend, there shall come no fear on them, neither shall they be grieved. + But they who shall accuse our signs of falsehood, and shall proudly +reject them, they shall be the companions of hell fire; they shall remain +therein forever. + And who is more unjust than he who deviseth a lie concerning GOD, or +accuseth his signs of imposture? Unto these shall be given their portion of +worldly happiness, according to what is written in the book of God's decrees, +until our messengersr come unto them, and shall cause them to die; saying, +Where are the idols which ye called upon, besides GOD? They shall answer, +They have disappeared from us. And they shall bear witness against themselves +that they were unbelievers. + + n Because of the subtlety of their bodies, and their being void of all +colour.8 + o This passage was revealed to reprove an immodest custom of the pagan +Arabs, who used to encompass the Caaba naked, because clothes, they said, were +the signs of their disobedience to GOD.1 The Sonna orders that, when a man +goes to prayers, he should put on his better apparel, out of respect to the +divine majesty before whom he is to appear. But as the Mohammedans think it +indecent, on the one hand, to come into GOD'S presence in a slovenly manner, +so they imagine, on the other, that they ought not to appear before him in +habits too rich or sumptuous, and particularly in clothes adorned with gold or +silver, lest they should seem proud. + p The sons of Amer, it is said, when they performed the pilgrimage to +Mecca, used to eat no more than was absolutely necessary, and that not of the +more delicious sort of food neither, which abstinence they looked upon as a +piece of merit, but they are here told the contrary.2 + q Because then the wicked, who also partook of the blessings of this +life, will have no share in the enjoyments of the next. + r viz., The angel of death and his assistants. + + 8 Jallalo'ddin. 1 idem, al Beidāwi. 2 Idem. + + + God shall say unto them at the resurrection, Enter ye with the nations +which have preceded you, of genii and of men, into hell fire; so often as one +nation shall enter, it shall curse its sister,s until they shall all have +successively entered therein. The latter of them shall say of the former of +them: O LORD, these have seduced us; therefore inflict on them a double +punishment of the fire of hell. God shall answer, It shall be doubled unto +all:t but ye know it not: + and the former of them shall say unto the latter of them, Ye have not +therefore any favor above us; taste the punishment for that which ye have +gained. + Verily they who shall charge our signs with falsehood, and shall proudly +reject them, the gates of heaven shall not be opened unto them,u neither shall +they enter into paradise, until a camel pass through the eye of a needle,x and +thus will we reward the wicked doers. + Their couch shall be in hell, and over them shall be coverings of fire; +and thus will we reward the unjust. +40 But they who believe, and do that which is right (we will not load any +soul but according to its ability,) they shall be the companions of paradise; +they shall remain therein forever. + And we will remove all grudges from their minds;y rivers shall run at +their feet, and they shall say, Praised be GOD, who hath directed us unto this +felicity, for we should not have been rightly directed, if GOD had not +directed us; now are we convinced by demonstration that the Apostles of our +LORD came unto us with truth. And it shall be proclaimed unto them, This is +paradise, whereof ye are made heirs, as a reward for that which ye have +wrought. + And the inhabitantsz of paradise shall call out to the inhabitants of +hell fire, saying, Now have we found that which our LORD promised us to be +true: have ye also found that which your LORD promised you to be true? They +shall answer, Yea. And a criera shall proclaim between them, The curse of GOD +shall be on the wicked; + who turn men aside from the way of GOD, and seek to render it crooked, +and who deny the life to come. + + s That is, the nation whose example betrayed them into their idolatry +and other wickedness. + t Unto those who set the example, because they not only transgressed +themselves, but were also the occasion of the others' transgression; and unto +those who followed them, because of their own infidelity and their imitating +an ill example.1 + u That is, when their souls shall, after death, ascend to heaven, they +shall not be admitted, but shall be thrown down into the dungeon under the +seventh earth.2 + x This expression was probably taken from our Saviour's words in the +gospel,3 though it be proverbial in the east. + y So that, whatever differences or animosities there had been between +them in their lifetime, they shall now be forgotten, and give place to sincere +love and amity. This Ali is said to have hoped would prove true to himself +and his inveterate enemies, Othmān, Telha, and al Zobeir.4 + z Literally, the companions. + a This crier, some say, will be the angel Israfil. + + 1 Idem. 2 Jallalo'ddin. See the Prelim. Disc. ubi sup. p. +61. 3 Matth. xix. 24 4 Al Beidāwi. + + + And between the blessed and the damned there shall be a veil; and men +shall stand on Al Arāfb who shall know every one of them by their marks;c and +shall call unto the inhabitants of paradise, saying, Peace be upon you: yet +they shall not enter therein, although they earnestly desire it.d + And when they shall turn their eyes towards the companions of hell fire, +they say, O LORD, place us not with the ungodly people! + And those who stand on Al Arāf shall call unto certain men,e whom they +shall know by their marks, and shall say, What hath your gathering of riches +availed you, and that ye were puffed up with pride? + Are these the men on whom ye sware that GOD would not bestow mercy?f +Enter ye into paradise; there shall come no fear on you, neither shall ye be +grieved.g + And the inhabitants of hell fire shall call unto the inhabitants of +paradise, saying, Pour upon us some water, or of those refreshments which GOD +hath bestowed on you.h They shall answer, Verily GOD hath forbidden them unto +the unbelievers; + who made a laughing-stock and a sport of their religion, and whom the +life of the world hath deceived: therefore this day will we forget them, as +they did forget the meeting of this day, and for that they denied our signs to +be from God. +50 And now have we brought unto those of Mecca a book of divine +revelations: we have explained it with knowledge; a direction and mercy unto +people who shall believe. + Do they wait for any other than the interpretation thereof?i On the day +whereon the interpretation thereof shall come, they who had forgotten the same +before shall say, Now are we convinced by demonstration that the messengers of +our LORD came unto us with truth: shall we therefore have any intercessors, +who will intercede for us? or shall we be sent back into the world, that we +may do other works than what we did in our life-time? But now have they lost +their souls; and that which they impiously imagined hath fled from them.k + Verily, your LORD is GOD, who created the heavens and the earth in six +days; and then ascended his throne: he causeth the night to cover the day; it +succeedeth the same swiftly: he also created the sun and the moon, and the +stars, which are absolutely subject unto his command. Is not the whole +creation, and the empire thereof, his? Blessed be GOD, the LORD of all +creatures! + + b Al Arāf is the name of the wall or partition which, as Mohammed +taught, will separate paradise from hell.5 But as to the persons who are to +be placed thereon the commentators differ, as has been elsewhere observed.6 + c i.e., Who shall distinguish the blessed from the damned by their +proper characteristics; such as the whiteness and splendour of the faces of +the former, and the blackness of those of the latter.1 + d From this circumstance, it seems that their opinion is the most +probable who make this intermediate partition a sort of purgatory for those +who, though they deserve not to be sent to hell, yet have not merits +sufficient to gain them immediate admittance into paradise, and will be +tantalized here for a certain time with a bare view of the felicity of that +place. + e That is, the chiefs and ringleaders of the infidels.2 + f These were the inferior and poorer among the believers, whom they +despised in their lifetimes as unworthy of God's favour. + g These words are directed, by an apostrophe, to the poor and despised +believers above mentioned. Some commentators, however, imagine these and the +next preceding words are to be understood of those who will be confined in al +Arāf; and that the damned will, in return for their reproachful speech, swear +that they shall never enter paradise themselves; whereupon GOD of his mercy +shall order them to be admitted by these words.3 + h i.e., Of the other liquors or fruits of paradise. Compare this +passage with the parable of Dives and Lazarus. + i That is, the event of the promises and menaces therein. + k See chapter 6, p. 90, note a. + + 5 See the Prelim. Disc. Sect. IV. p. 74. 6 See ibid. + 1 Al Beidāwi. 2 Idem. +3 Idem + + + Call upon your LORD humbly and in secret; for he loveth not those who +transgress.l + And act not corruptly in the earth, after its reformation;m and call upon +him with fear and desire: for the mercy of GOD is near unto the righteous. + It is he who sendeth the winds, spread abroadn before his mercy,o until +they bring a cloud heavy with rain, which we drive into a dead country;p and +we cause water to descend thereon, by which we cause all sorts of fruits to +spring forth. Thus will we bring forth the dead from their graves;q that +peradventure ye may consider. + From a good country shall its fruit spring forth abundantly, by the +permission of its LORD; but from the land which is bad, it shall not spring +forth otherwise than scarcely. Thus do we explain the signs of divine +providence unto people who are thankful. + We formerly sent Noahr unto his people: and he said, O my people, worship +GOD: ye have no other GOD than him.s Verily I fear for you the punishment of +the great day.t + The chiefs of his people answered him, We surely perceive thee to be in a +manifest error. + He replied, O my people, there is no error in me; but I am a messenger +from the LORD of all creatures. +60 I bring unto you the messages of my LORD; and I counsel you aright: for +I know from GOD, that which ye know not. + Do ye wonder that an admonition hath come unto you from your LORD by a +manu from among you, to warn you, that ye may take heed to yourselves, and +that peradventure ye may obtain mercy? + + l Behaving themselves arrogantly while they pray; or praying with an +obstreperous voice, or a multitude of words and vain repetitions.1 + m i.e., After that GOD hath sent his prophets, and revealed his laws, +for the reformation and amendment of mankind. + n Or ranging over a large extent of land. Some copies, instead of +noshran, which is the reading I have here followed, have boshran, which +signifies good tidings; the rising of the wind in such a manner being the +forerunner of rain. + o That is, rain. For the east wind, says al Beidāwi, raises the +clouds, the north wind drives them together, the south wind agitates them, so +as to make the rain fall, and the west wind disperses them again.2 + p Or a dry and parched land. + q See the Prelim. Disc. Sect. IV. + r Noah the son of Lamech, according to the Mohammedan writers, was one +of the six principal prophets,3 though he had no written revelations delivered +to him,4 and the first who appeared after his great-grandfather Edrīs or +Enoch. They also say he was by trade a carpenter, which they infer from his +building the ark, and that the year of his mission was the fiftieth, or, as +others say, the fortieth of his age.5 + That Noah was a preacher of righteousness unto the wicked antediluvians +is testified by scripture.6 The eastern Christians say that when God ordered +Noah to build the ark, he also directed him to make an instrument of wood, +such as they make use of at this day in the east, instead of bells, to call +the people to church, and named in Arabic Nākūs, and in modern Greek Semandra; +on which he was to strike three times every day, not only to call together the +workmen that were building the ark, but to give him an opportunity of daily +admonishing his people of the impending danger of the Deluge, which would +certainly destroy them if they did not repent.7 + Some Mohammedan authors pretend Noah was sent to convert Zohāk, one of +the Persian kings of the first race, who refused to hearken to him; and that +he afterwards preached GOD's unity publicly.8 + s From these words, and other passages of the Korān where Noah's +preaching is mentioned, it appears that, according to Mohammed's opinion, a +principal crime of the antediluvians was idolatry.9 + t viz., Either the day of resurrection, or that whereon the Flood was +to begin. + u For, said they, if GOD had pleased, he would have sent an angel, and +not a man; since we never heard of such an instance in the times of our +fathers.10 + + 1 Idem. 2 Idem. 3 See the Prelim. Disc. p. 59. + 4 Vide Reland. de Relig. Moh. p. 34. +5 Al Zamakhshari. 6 2 Pet. ii. 5. 7 Eutych. Annal. p. 37. + 8 Vide D'Herbal. Bibl. Orient. p. 675. +9 See c. 71, and the Prelim. Disc. Sect. I. p. 14. 10 Al Beidāwi. + + + And they accused him of imposture: but we delivered him and those who +were with him in the ark,x and we drowned those who charged our signs with +falsehood; for they were a blind people. + And unto the tribe of Ad we sent their brother Hūd.z He said, O my +people, worship GOD: ye have no other GOD than him; will ye not fear him? + The chiefs of those among his people who believed not,a answered, Verily +we perceive that thou art guided by folly; and we certainly esteem thee to be +one of the liars. + He replied, O my people, I am not guided by folly; but I am a messenger +unto you from the LORD of all creatures: + I bring unto you the messages of my LORD; and I am a faithful counsellor +unto you. + Do ye wonder that an admonition hath come unto you from your LORD, by a +man from among you, that he may warn you? Call to mind how he hath appointed +you successors unto the people of Noah,b and hath added unto you in stature +largely.c Remember the benefits of GOD, that ye may prosper. + They said, Art thou come unto us, that we should worship GOD alone, and +leave the deities which our fathers worshipped? Now bring down that judgment +upon us, with which thou threatenest us, if thou speakest truth. + Hud answered, Now shall there suddenly fall upon you from your LORD +vengeance and indignation. Will ye dispute with me concerning the names which +ye have named,d and your fathers; as to which GOD hath not revealed unto you +any authority? Do ye wait therefore, and I will be one of those who wait with +you. + + x That is, those who believed on him, and entered into that vessel with +him. Though there be a tradition among the Mohammedans, said to have been +received from the prophet himself, and conformable to the scripture, that +eight persons, and no more, were saved in the ark, yet some of them report the +number variously. One says they were but six, another ten, another twelve, +another seventy-eight, and another four-score, half men and half women,1 and +that one of them was the elder Jorham,2 the preserver, as some pretend, of the +Arabian language.3 + y Ad was an ancient and potent tribe of Arabs,4 and zealous idolaters.5 +They chiefly worshipped four deities, Sākia, Hāfedha, Rāzeka and Sālema; 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,6 according +to the signification of the several names. + z Generally supposed to be the same person with Heber;7 but others say +he was the son of Abda'llah, the son of Ribāh, the son of Kholūd, the son of +Ad, the son of Aws or Uz, the son of Aram, the son of Sem.8 + a These words were added because some of the principal men among them +believed on Hūd, one of whom was Morthed Ebn Saad.9 + b Dwelling in the habitations of the antediluvians, who preceded them +not many centuries, or having the chief sway in the earth after them. For the +kingdom of Shedād, the son of Ad, is said to have extended from the sands of +Alaj to the trees of Omān.10 + c See the Prelim. Disc. p. 5. + d That is, concerning the idols and imaginary objects of your worship, +to which ye wickedly gave the names, attributes, and honour due to the only +true GOD. + + 1 Al Zamakhshari, Jallalo'ddin, Ebn Shohnah. 2 Idem. See the +Prelim. Disc. Sect I. p. 6. 3 Vide Pocock. Orat. Pręfix. Carm. +Tograi. 4 See the Prelim. Disc. Sect. I. p. 5. 5 Abulfeda. + 6 Vide D'Herbel. Bibl. Orient. Art. Houd. +7 See the Prelim. Disc. p. 5. 1 Al Beidāwi. 9 Idem. + 10 Idem. + + +70 And we delivered him, and them who believed with him by our mercy; and +we cut off the uttermost part of those who charged our signs with falsehood, +and were not believers.e + And unto the tribe of Thamūd we sentf their brother Sāleh.g He said, O +my people, worship GOD: ye have no GOD besides him. Now hath a manifest proof +come unto you from your LORD. This she-camel of GOD is a sign unto you:h +therefore dismiss her freely, that she may feed in GOD's earth; and do her no +hurt, lest a painful punishment seize you. + And call to mind how he hath appointed you successors unto the tribe of +Ad, and hath given you a habitation on earth; ye build yourselves castles on +the plains thereof, and cut out the mountains into houses.i Remember +therefore the benefits of GOD, and commit not violence in the earth, acting +corruptly. + The chiefs among his people who were puffed up with pride, said unto +those who were esteemed weak, namely unto those who believed among them, Do ye +know that Sāleh hath been sent from his LORD? They answered, We do surely +believe in that wherewith he hath been sent. + Those who were elated with pride replied, Verily we believe not in that +wherein ye believe. + + e The dreadful destruction of the Adites we have mentioned in another +place,1 and shall only add here some further circumstances of that calamity, +and which differ a little from what is there said; for the Arab writers +acknowledge many inconsistencies in the histories of these ancient tribes.2 + The tribe of Ad having been for their incredulity previously chastised +with a three years' drought, sent Kail Ebn Ithar and Morthed Ebn Saad, with +seventy other principal men, to the temple of Mecca to obtain rain. Mecca was +then in the hands of the tribe of Amalek whose prince was Moāwiyah Ebn Becr; +and he, being without the city when the ambassadors arrived, entertained them +there for a month in so hospitable a manner that they had forgotten the +business they came about had not the king reminded them of it, not as from +himself, lest they should think he wanted to be rid of them, but by some +verses which he put into the mouth of a singing woman. At which, being roused +from their lethargy, Morthed told them the only way they had to obtain what +they wanted would be to repent and obey their prophet; but this displeasing +the rest, they desired Moāwiyah to imprison him, lest he should go with them; +which being done, Kail with the rest entering Mecca, begged of GOD that he +would send rain to the people of Ad. Whereupon three clouds appeared, a white +one, a red one, and a black one; and a voice from heaven ordered Kail to +choose which he would. Kail failed not to make choice of the last, thinking +it to be laden with the most rain; but when this cloud came over them, it +proved to be fraught with the divine vengeance, and a tempest broke forth from +it which destroyed them all.3 + f Thamūd was another tribe of the ancient Arabs who fell into idolatry. +See the Prelim. Disc. Sect. I. p. 5. + g Al Beidāwi deduces his genealogy thus: Sāleh, the son of Obeid, the +son of Asaf, the son of Masekh, the son of Obeid, the son of Hādher, the son +of Thamūd.4 + h The Thamūdites, insisting on a miracle, proposed to Sāleh that he +should go with them to their festival, and that they should call on their +gods, and he on his, promising to follow that deity which should answer. But +after they had called on their idols a long time to no purpose, Jonda Ebn +Amru, their prince, pointed to a rock standing by itself, and bade Sāleh cause +a she-camel big with young to come forth from it, solemnly engaging that, if +he did, he would believe, and his people promised the same. Whereupon Sāleh +asked it of GOD, and presently the rock, after several throes as if in labour, +was delivered of a she-camel answering the description of Jonda, which +immediately brought forth a young one, ready weaned, and, as some say, as big +as herself. Jonda, seeing this miracle, believed on the prophet, and some few +with him; but the greater part of the Thamūdites remained, notwithstanding, +incredulous. Of this camel the commentators tell several very absurd stories: +as that, when she went to drink, she never raised her head from the well or +river till she had drunk up all the water in it, and then she offered herself +to be milked, the people drawing from her as much milk as they pleased; and +some say that she went about the town crying aloud, If any wants milk let him +come forth.5 + i The tribe of Thamūd dwelt first in the country of the Adites, but +their numbers increasing, they removed to the territory of Hejr for the sake +of the mountains, where they cut themselves habitations in the rocks, to be +seen at this day. + + 1 Prelim. Disc. p. 5. 2 Al Beidāwi. Vide D'Herbelot, Bibl +Orient. Art. Houd. 3 See the Prelim. Disc. p. 5. +4 Abulfeda, al Zamakhshari. Vide D'Herbel. Bibl. Orient. Art. Sāleh. + 5 See the Prelim. Disc. p. 6. + + + And they cut off the feet of the camel,k and insolently transgressed the +command of their LORD,l and said, O Sāleh, cause that to come upon us which +thou hast threatened us, if thou art one of those who have been sent by God. + Whereupon a terrible noise from heavenm assailed them; and in the morning +they were found in their dwellings prostrate on their breasts and dead.n + And Sāleh departed from them, and said,o O my people, now have I +delivered unto you the message of my LORD and I advised you well, but ye love +not those who advise you well. + And remember Lot,p when he said unto his people, Do ye commit a +wickedness, wherein no creature hath set you an example? + Do ye approach lustfully unto men, leaving the women? Certainly ye are +people who transgress all modesty. +80 But the answer of his people was no other than that they said the one to +the other, Expel themq your city; for they are men who preserve themselves +pure from the crimes which ye commit. + Therefore we delivered him and his family, except his wife; she was one +of those who stayed behind:r + and we rained a shower of stones upon them.s Behold therefore what was +the end of the wicked. + + k This extraordinary camel frighting the other cattle from their +pasture, a certain rich woman named Oneiza Omm Ganem, having four daughters, +dressed them out and offered one Kedār 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.1 Others tell the +story somewhat differently, adding Sadaka Bint al Mokhtār as a joint +conspiratress with Oneiza, and pretending that the young one was not killed; +for they say that having fled to a certain mountain named Kāra, he there cried +three times, and Sāleh bade them catch him if they could, for then there might +be hopes of their avoiding the divine vengeance; but this they were not able +to do, the rock opening after he had cried, and receiving him within it.2 + l Defying the vengeance with which they were threatened; because they +trusted in their strong dwellings hewn in the rocks, saying that the tribe of +Ad perished only because their houses were not built with sufficient +strength.3 + m Like violent and repeated claps of thunder, which some say was no +other than the voice of the angel Gabriel,4 and which rent their hearts.5 It +is said that after they had killed the camel, Sāleh 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.6 + n Mohammed, in the expedition of Tabūc, which he undertook against the +Greeks in the ninth year of the Hejra, passing by Hejr, where this ancient +tribe had dwelt, forbade his army, though much distressed with heat and +thirst, to draw any water there, but ordered them if they had drunk of that +water to bring it up again, or if they had kneaded any meal with it, to give +it to their camels;7 and wrapping up his face in his garment, he set spurs to +his mule, crying out, Enter not the houses of those wicked men, but rather +weep, lest that happen unto you which befell them; and having so said, he +continued galloping full speed with his face muffled up, till he had passed +the valley.8 + o Whether this speech was made by Sāleh to them at parting, as seems +most probable, or after the judgment had fallen on them, the commentators are +not agreed. + p The commentators say, conformably to the scripture, that Lot was the +son of Haran, the son of Azer or Terah, and consequently Abraham's nephew, who +brought him with him from Chaldea into Palestine, where they say he was sent +by GOD to reclaim the inhabitants of Sodom and the other neighbouring cities +which were overthrown with it, from the unnatural vice to which they were +addicted.9 And this Mohammedan tradition seems to be countenanced by the +words of the apostle, that this righteous man dwelling among them, in seeing +and hearinng vexed his righteous soul from day to day with their unlawful +deeds;10 whence it is probable that he omitted no opportunity of endeavouring +their reformation. The story of Lot is told with further circumstances in the +eleventh chapter. + q viz., Lot, and those who believe on him. + r See chap. II. + s See ibid. + + 1 Abulfeda. 2 Al Beidāwi. Vide D'Herbel. ubi supra. + 3 Al Kessai. 4 See the Prelim. Disc. p. 6. 5 +Abulfeda, al Beidāwi. 6 Al Beidāwi. 7 Abulfed. Vit. Moh. p. +124. 8 Al Bokhari. 9 Vide D'Herbelot, Bibl. Orient. Art. +Loth. 10 2 Pet. ii. 8. 1 Gen. xxv. 2. + + + And unto Madiant we sent their brother Shoaib.u He said unto them, O my +people, worship GOD; ye have no GOD besides him. Now hath an evident +demonstrationx come unto you from your LORD. Therefore give full measure and +just weight, and diminish not unto men aught of their matters:y neither act +corruptly in the earth, after its reformation.z This will be better for you, +if ye believe. + And beset not every way, threatening the passenger;a and turning aside +from the path of GOD him who believeth in him, and seeking to make it crooked. +And remember, when ye were few, and God multiplied you: and behold, what hath +been the end of those who acted corruptly. + And if part of you believe in that wherewith I am sent, and part believe +not, wait patiently until GOD judge between us; for he is the best judge. + The chiefs of his people, who were elated with pride, answered, We will +surely cast thee, O Shoaib, and those who believe with thee, out of our city: +or else thou shalt certainly return unto our religion. He said, What, though +we be averse thereto? + We shall surely imagine a lie against GOD, if we return unto your +religion, after that GOD hath delivered us from the same: and we have no +reason to return unto it, unless GOD our LORD shall please to abandon us. Our +LORD comprehendeth every thing by his knowledge. In GOD do we put our trust. +O LORD do thou judge between us and our nation with truth; for thou art the +best judge. + And the chiefs of his people who believed not said, If ye follow Shoaib, +ye shall surely perish. + Therefore a storm from heavenb assailed them, and in the morning they +were found in their dwellings dead and prostrate. +90 They who accused Shoaib of imposture became as though they had never +dwelt therein; they who accused Shoaib of imposture perished themselves. + And he departed from them, and said, O my people, now have I performed +unto you the messages of my LORD; and I advised you aright: but why should I +be grieved for an unbelieving people. + We have never sent any prophet unto a city, but we afflicted the +inhabitants thereof with calamity and adversity, that they might humble +themselves. + Then we gave them in exchange good in lieu of evil, until they abounded, +and said, Adversity and prosperity formerly happened unto our fathers, as unto +us. Therefore we took vengeance on them suddenly, and they perceived it not +beforehand. + + t Or Midian, was a city of Hejāz, and the habitation of a tribe or the +same name, the descendants of Midian, the son of Abraham by Keturah,1 who +afterwards coalesced with the Ismaelites, as it seems; Moses naming the same +merchants who sold Joseph to Potiphar, in one place Ismaelites,2 and in +another Midianites.3 + This city was situated on the Red Sea, south-east of Mount Sinai, and is +doubtless the same with the Modiana of Ptolemy; what was remaining of it in +Mohammed's time was soon after demolished in the succeeding wars,4 and it +remains desolate to this day. The people of the country pretend to show the +well whence Moses watered Jethro's flocks.5 + u Some Mohammedan writers make him the son of Mikaļl, the son of +Yashjar, the son of Madian;6 and they 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.7 But Ahmed Ebn Abd'alhalim charges those who entertain +this opinion with ignorance. Al Kessāi says that his father's name was Sanūn, +and that he was first called Boyūn, and afterwards Shoaib: and adds that he +was a comely person, but spare and lean, very thoughtful and of few words. +Doctor Prideaux writes this name, after the French translation, Chaib.8 + x This demonstration the commentators suppose to have been a power of +working miracles, though the Korān mentions none in particular. However, they +say (after the Jews) that he gave his son-in-law that wonder-working rod,9 +with which he performed all those miracles in Egypt and the desert, and also +excellent advice and instructions,10 whence he had the surname of Khatīb al +anbiyā, or the preacher to the prophets.11 + y For one of the great crimes which the Midianites were guilty of was +the using of diverse measures and weights, a great and a small, buying by one +and selling by another.12 + z See before, p. 110, note m. + a Robbing on the highway, it seems, was another crying sin frequent +among these people. But some of the commentators interpret this passage +figuratively, of their besetting the way of truth, and threatening those who +gave ear to the remonstrances of Shoaib.13 + b Like that which destroyed the Thamūdites. Some suppose it to have +been an earthquake, for the original word signifies either or both; and both +these dreadful calamities may well be supposed to have jointly executed the +divine vengeance. + + 2 Gen. xxxix. I. 3 Gen. xxxvii. 36. 4 Vide Golii not. +in Alfrag. p. 143. 5 Abulfed Desc. Arab. p. 42. Geogr. Nub. p. 10 + 6 Al Beidāwi, Tarikh Montakhab. 7 Exod. ii. 18; iii. I. + 8 Life of Mah. p. 24. +9 Al Beidāwi. Vide Shalshel hakkab. p. 12. 10 Exod. xviii. 13, &c. + 11 Vide D'Herbelot. Bibl. Orient. Art. Schoaib. +12 Vide ibid. al Beidāwi. See Deut. xxv. 13, 14. 13 Idem. + + + But if the inhabitants of those cities had believed and feared God, we +would surely have opened to them blessings both from heaven and earth. But +they charged our apostles with falsehood, wherefore we took vengeance on them, +for that which they had been guilty of. + Were the inhabitants therefore of those cities secure that our punishment +should not fall on them by night, while they slept? + Or were the inhabitants of those cities secure that our punishment should +not fall on them by day, while they sported? + Were they therefore secure from the stratagem of GOD?c But none will +think himself secure from the stratagem of GOD, except the people who perish. + And hath it not manifestly appeared unto those who have inherited the +earth after the former inhabitants thereof, that if we please, we can afflict +them for their sins? But we will seal up their hearts; and they shall not +hearken. + We will relate unto thee some stories of these cities. Their apostles +had come unto them with evident miracles, but they were not disposed to +believe in that which they had before gainsaid. Thus will GOD seal up the +hearts of the unbelievers. +100 And we found not in the greater part of them any observance of their +covenant; but we found the greater part of them wicked doers. + Then we sent after the above named apostles, Moses with our signs unto +Pharaohd and his princes; who treated them unjustly:e but behold what was the +end of the corrupt doers. + And Moses said, O Pharaoh, verily I am an apostle sent from the LORD of +all creatures. + It is just that I should not speak of GOD other than the truth. Now am I +come unto you with an evident sign from your LORD: send therefore the children +of Israel away with me. Pharaoh answered, If thou comest with a sign, produce +it, if thou speakest truth. + Wherefore he cast down his rod; and behold, it became a visible serpent.f + + c Hereby is figuratively expressed the manner of GOD'S dealing with +proud and ungrateful men, by suffering them to fill up the measure of their +iniquity, without vouchsafing to bring them to a sense of their condition by +chastisements and afflictions till they find themselves utterly lost, when +they least expect it.1 + d This was the common title or name of the kings of Egypt (signifying +king in the Coptic tongue), as Ptolemy was in after times; and as Cęsar was +that of the Roman emperors, and Khosrū that of the kings of Persia. But 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 al Walīd, who, according to some, was an Arab of the tribe of Ad, +or, according to others, the son of Masįb, the son of Riyān, the son of +Walīd,2 the Amalekite.3 There are historians, however, who suppose Kabūs, the +brother and predecessor of al Walīd, 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 Masįb, or grand-father Riyān.4 Abulfeda says that Masįb 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 Masįb, be not +grieved, for thou shalt have a wicked son, who will be at length cast into +hell. And he accordingly had this Walīd, who afterwards coming to be king of +Egypt, proved an impious tyrant. + e By not believing therein. + f 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; that Pharaoh +seeing this monster make toward him, fled from it, and was so terribly +frightened that he befouled himself; 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 adjured 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.5 + + 1 Al Beidāwi. 2 See the Prelim. Disc. p. 7. 3 +Abulfeda, &c. 4 Kitāb tafsir lebāb, and al Keshāf. + + + And he drew forth his hand out of his bosom; and behold, it appeared +white unto the spectators.g + The chiefs of the people of Pharaoh said, This man is certainly an expert +magician: + he seeketh to dispossess you of your land; what therefore do ye direct? + They answered, Put off him and his brother by fair promises for some +time, and in the mean while send unto the cities persons who may assemble + and bring unto thee every expert magician. +110 So the magiciansh came unto Pharaoh; and they said, Shall we surely +receive a reward, if we do overcome? + He answered, Yea; and ye shall certainly be of those who approach near +unto my throne. + They said, O Moses, either do thou cast down thy rod first, or we will +cast down ours. + Moses answered, Do ye cast down your rods first. And when they had cast +them down, they enchanted the eyes of the men who were present, and terrified +them: and they performed a great enchantment.i + And we spake by revelation unto Moses, saying, Throw down thy rod. And +behold, it swallowed up the rods which they had caused falsely to appear +changed into serpents.k + Wherefore the truth was confirmed, and that which they had wrought +vanished. + And Pharaoh and his magicians were overcome there, and were rendered +contemptible. + And the magicians prostrated themselves, worshipping; + and they said, We believe in the LORD of all creatures, + the LORD of Moses and Aaron.l + + g 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.6 Marracci7 says we +do not read in scripture that Moses showed this sign before Pharaoh. It is +true, the scripture does not expressly say so, but it seems to be no more than +a necessary inference from that passage where GOD tells Moses that if they +will not hearken to the first sign, they will believe the latter sign, and if +they will not believe these two signs, then directs him to turn the water into +blood.8 + h The Arabian writers name several of these magicians, besides their +chief priest Simeon, viz., Sadūr and Ghadūr, Jaath and Mosfa, Warān and Zamān, +each of whom came attended with their disciples, amounting in all to several +thousands.9 + i 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.1 + k 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.2 + l It seems probable that all the magicians were not converted by this +miracle, for some writers introduce Sadūr and Ghadūr only, acknowledging +Moses's 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 to 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.3 And this was the first +step towards their conversion. + + 5 Al Beidāwi. 6 Idem. 7 In Alc. p. 284. + 8 Exod. iv. 8, 9. +9 Vide D'Herbelot, Bibl. Orient. Art. Mousa. p. 643, &c. Al Kessāi. + 1 Al Beidāwi. Vide D'Herbelot, ubi sup. and Kor. c. 20. +2 Al Beidāwi. 3 Vide D'Herbel. ubi. sup. + + +120 Pharaoh said, Have ye believed on him, before I have given you +permission? Verily this is a plot which ye have contrived in the city, that +ye might cast forth from thence the inhabitants thereof.m But ye shall surely +know that I am your master; + for I will cause your hands and your feet to be cut off on the opposite +sides,n then will I cause you all to be crucified.o + The magicians answered, We shall certainly return unto our LORD, in the +next life; + for thou takest vengeance on us only because we have believed in the +signs of our LORD, when they have come unto us. O LORD, pour on us patience; +and cause us to die Moslems.p + And the chiefs of Pharaoh's people said, Wilt thou let Moses and his +people go, that they may act corruptly in the earth, and leave thee and thy +gods?q Pharaoh answered, We will cause their male children to be slain, and +we will suffer their females to live;r and by that means we shall prevail over +them. + Moses said unto his people, Ask assistance of GOD, and suffer patiently: +for the earth is God's, he giveth it for an inheritance unto such of his +servants as he pleaseth; and the prosperous end shall be unto those who fear +him. + They answered, We have been afflicted by having our male children slain, +before thou camest unto us, and also since thou hast come unto us. Moses +said, Peradventure it may happen that our LORD will destroy your enemy, and +will cause you to succeed him in the earth, that he may see how ye will act +therein. + And we formerly punished the people of Pharaoh with dearth and scarcity +of fruits, that they might be warned. + Yet when good happened unto them, they said, This is owing unto us: but +if evil befell them, they attributed the same to the ill luck of Moses, and +those who were with him.s Was not their ill luck with GOD?t But most of them +knew it not. + And they said unto Moses, Whatever sign thou show unto us, to enchant us +therewith, we will not believe on thee. +130 Wherefore we sent upon them a floodu and locusts, and lice,x and frogs, +and blood; distinct miracles: but they behaved proudly, and became a wicked +people. + + m i.e., This is a confederacy between you and Moses, entered into +before ye left the city to go to the place of appointment, to turn out the +Copts, or native Egyptians, and establish the Israelites in their stead.4 + n That is, your right hands and your left feet. + o Some say Pharaoh was the first inventor of this ignominious and +painful punishment. + p 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 Korān,5 You two, and they who follow you, +shall overcome. + q Which were the stars, or other idols. But some of the commentators, +from certain impious expressions of this prince, recorded in the Korān,1 +whereby he sets up himself as the only god of his subjects, suppose that he +was the object of their worship, and therefore instead of alihataca, thy gods, +read ilahataca, thy worship.2 + r That is, we will continue to make use of the same cruel policy to +keep the Israelites in subjection, as we have hitherto done. The commentators +say that Pharaoh came to this resolution because he had either been admonished +in a dream, or by the astrologers or diviners, that one of that nation should +subvert his kingdom.3 + s Looking on him and his followers as the occasion of those calamities. +The original word properly signifies to take an ominous and sinister presage +of any future event, from the flight of birds, or the like. + t By whose will and decree they were so afflicted, as a punishment for +their wickedness. + u This inundation, they say, was occasioned by unusual rains, which +continued eight days together, and the overflowing of the Nile; and not only +covered their lands, but came into their houses, and rose as high as their +backs and necks; but the children of Israel had no rain in their quarters.4 +As there is no mention of any such miraculous inundation in the Mosaic +writings, some have imagined this plague to have been either a pestilence, or +the small-pox, or some other epidemical distemper.5 For the word tufān, which +is used in this place, and is generally rendered a deluge, may also signify +any other universal destruction or mortality. + x Some will have these insects to have been a larger sort of tick; +others, the young locusts before they have wings.6 + + 4 Al Beidāwi. 5 Cap. 28. 1 Ibid. and c. 26, &c. + 2 Al Beidāwi. 3 Idem, Jallalo'ddin. 4 Idem, Abulfed. + 5 Al Beidāwi. 6 Idem. + + + And when the plaguey fell on them, they said, O Moses, entreat thy LORD +for us, according to that which he hath covenanted with thee; verily if thou +take the plague from off us, we will surely believe thee, and we will let the +children of Israel go with thee. But when we had taken the plague from off +them until the term which God had granted them was expired, behold they broke +their promise. + Wherefore we took vengeance on them, and drowned them in the Red Sea;z +because they charged our signs with falsehood, and neglected them. + And we caused the people who had been rendered weak to inherit the +eastern parts of the earth and the western parts thereof,a which we blessed +with fertility; and the gracious word of thy LORD was fulfilled on the +children of Israel, for that they had endured with patience: and we destroyed +the structures which Pharaoh and his people had made, and that which they had +erected.b + And we caused the children of Israel to pass through the sea, and they +came unto a people who gave themselves up to the worship of their idols,c and +they said, O Moses, make us a god, in like manner as these people have gods. +Moses answered, Verily ye are an ignorant people: + for the religion which these follow will be destroyed, and that which +they do is vain. + He said, Shall I seek for you any other god than GOD; since he hath +preferred you to the rest of the world? + And remember when we delivered you from the people of Pharaoh, who +grievously oppressed you; they slew your male children, and let your females +live: therein was a great trial from your LORD. + And we appointed unto Moses a fast of thirty nights before we gave him +the law,d and we completed them by adding of ten more; and the stated time of +his LORD was fulfilled in forty nights. And Moses said unto his brother +Aaron, Be thou my deputy among my people during my absence; and behave +uprightly, and follow not the way of the corrupt doers. + + y viz., Any of the calamities already mentioned, or the pestilence +which GOD sent upon them afterwards. + z See this wonderful event more particularly described in the tenth and +twentieth chapters. + 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.1 + b Particularly the lofty tower which Pharaoh caused to be built, that +he might attack the GOD of Moses.2 + c 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.3 + d The commentators say that GOD, having promised Moses to give him the +law, directed him to prepare himself for the high favour of speaking with GOD +in person by a fast of thirty days; and that Moses accordingly fasted the +whole month of Dhu'lkaada; but not liking the savour of his breath, he rubbed +his teeth with a dentrifice, upon which the angels told him that his breath +before had the odour of musk,4 but that his rubbing his teeth had taken it +away. Whereupon GOD ordered him to fast ten days more, which he did; and +these were the first ten days of the succeeding month Dhu'lhajja. Others, +however, suppose that Moses was commanded to fast and pray thirty days only, +and that during the other ten GOD discoursed with him.5 + + 1 Idem. 2 Vide Kor. c. 28 and 40. 3 Al Beidāwi. + 4 See the Prelim. Disc. Sect. IV +5 Al Beidāwi. Jallalo'ddin. + + + And when Moses came at our appointed time, and his LORD spake unto him,e +he said, O LORD, show me thy glory, that I may behold thee. God answereth, +Thou shalt in no wise behold me; but look towards the mountain,f and if it +stand firm in its place, then thou shalt see me. But when his LORD appeared +with glory in the mount,g he reduced it to dust. And Moses fell down in a +swoon. +140 And when he came to himself, he said, Praise be unto thee! I turn unto +thee with repentence, and I am the first of true believers.h + God said unto him, O Moses, I have chosen thee above all men, by +honouring thee with my commissions, and by my speaking unto thee: receive +therefore that which I have brought thee, and be one of those who give +thanks.i + And we wrote for him on the tablesk an admonition concerning every +matter, and a decision in every case,l and said, Receive this with reverence; +and command thy people that they live according to the most excellent precepts +thereof. I will show you the dwelling of the wicked.m + I will turn aside from my signs those who behave themselves proudly in +the earth, without justice: and although they see every sign, yet they shall +not believe therein; and although they see the way of righteousness, yet they +shall not take that way; but if they see the way of error, they shall take +that way. + This shall come to pass because they accuse our signs of imposture, and +neglect the same. + But as for them who deny the truth of our signs and the meeting of the +life to come, their works shall be vain: shall they be rewarded otherwise than +according to what they shall have wrought? + And the people of Moses, after his departure, took a corporeal calf,n +made of their ornaments,o which lowed.p Did they not see that it spake not +unto them, neither directed them in the way? + yet they took it for their god, and acted wickedly. + But when they repented with sorrow,q and saw that they had gone astray, +they said, Verily if our LORD have not mercy upon us, and forgive us not, we +shall certainly become of the number of those who perish. + + e Without the mediation of any other, and face to face, as he speaks +unto the angels.6 + f This mountain the Mohammedans name al Zabir. + g Or, as it is literally, unto the mount. For some of the expositors +pretend that GOD endued the mountain with life and the sense of seeing. + h This is not to be taken strictly. See the like expression in chapter +6, p. 90. + i The Mohammedans have a tradition that Moses asked to see GOD on the +day of Arafat, and that he received the law on the day they slay the victims +at the pilgrimage of Mecca, which days are the ninth and tenth of Dhu'lhajja. + k These tables, according to some, were seven in number, and according +to others ten. Nor are the commentators agreed whether they were cut out of a +kind of lote-tree in paradise called al Sedra, or whether they were +chrysolites, emeralds, rubies or common stone.1 But they say that they were +each ten or twelve cubits long; for they suppose that not only the ten +commandments but the whole law was written thereon: and some add that the +letters were cut quite through the tables, so that they might be read on both +sides2-which is a fable of the Jews. + l That is, a perfect law comprehending all necessary instructions, as +well in regard to religious and moral duties, as the administration of +justice. + m viz., The desolate habitations of the Egyptians, or those of the +impious tribes of Ad and Thamūd, or perhaps hell, the dwelling of the ungodly +in the other world. + n 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.3 + o Such as their rings and bracelets of gold and silver.4 + p See chapter 20, and the notes to chapter 2, p. 6. + q Father Marracci seems not to have understood the meaning of this +phrase, having literally translated the Arabic words, wa lamma sokita fi +eidīhim, without any manner of sense, Et cum cadere factus fuisset in manibus +eorum. + + 6 Al Beidāwi. Vide D'Herbel. Bibl. Orient. p. 650. 1 Al +Beidāwi. 2 Vide D'Herbel. ubi sup. 3 Al Beidāwi. See cap. +20, and the notes to cap. 2, p. 6. 4 Vide ibid. + + + And when Moses returned unto his people, full of wrath and indignation, +he said, An evil thing is it that ye have committed after my departure; have +ye hastened the command of your LORD?r And he threw down the tables,s and +took his brother by the hair of the head, and dragged him unto him. And Aaron +said unto him, Son of my mother, verily the people prevailed against me,t and +it wanted little but they had slain me: make not my enemies therefore to +rejoice over me, neither place me with the wicked people. +150 Moses said, O LORD, forgive me and my brother, and receive us into thy +mercy; for thou art the most merciful of those who exercise mercy. + Verily as for them who took the calf for their god, indignation shall +overtake them from their LORD,u and ignominy in this life: thus will we reward +those who imagine falsehood. + But unto them who do evil, and afterwards repent, and believe in God, +verily thy LORD will thereafter be clement and merciful. + And when the anger of Moses was appeased, he took the tables;x and in +what was written thereon was a direction and mercy, unto those who feared +their LORD. + And Moses chose out of his people seventy men, to go up with him to the +mountain at the time appointed by us: and when a storm of thunder and +lightning had taken them away,y he said, O LORD, if thou hadst pleased, thou +hadst destroyed them before, and me also; wilt thou destroy us for that which +the foolish men among us have committed? This is only thy trial; thou wilt +thereby lead into error whom thou pleasest, and thou wilt direct whom thou +pleasest. Thou art our protector, therefore forgive us, and be merciful unto +us; for thou art the best of those who forgive. + And write down for us good in this world, and in the life to come; for +unto thee are we directed. God answered, I will inflict my punishment on whom +I please; and my mercy extendeth over all things; and I will write down good +unto those who shall fear me, and give alms, and who shall believe in our +signs; + who shall follow the apostle, the illiterate prophet,z whom they shall +find written downa with them in the law and the gospel: he will command them +that which is just, and will forbid them that which is evil; and will allow +them as lawful the good things which were before forbidden,b and will prohibit +those which are bad;c and he will ease them of their heavy burden, and of the +yokes which were upon them.d And those who believe in him, and honour him, +and assist him, and follow the light, which hath been sent down with him, +shall be happy. + Say, O men, Verily I am the messenger of GOD unto you all:e + unto him belongeth the kingdom of heaven and earth; there is no GOD but +he: he giveth life, and he causeth to die. Believe therefore in GOD and his +apostle, the illiterate prophet, who believeth in GOD and his word; and follow +him, that ye may be rightly directed. + + r By neglecting his precepts, and bringing down his swift vengeance on +you. + s Which were all broken and taken up to heaven, except one only; and +this, they say, contained the threats and judicial ordinances, and was +afterwards put into the ark.1 + t Literally, rendered me weak. + u See chapter 2, p. 6. + x Or the fragments of that which was left. + y See chapter 2, p. 6, and chapter 4, p. 70. + z That is, Mohammed. See the Prelim. Disc. Sect. II. + a i.e., Both foretold by name and certain description. + b See chapter 3, p. 37. + c As the eating of blood and swine's flesh, and the taking of usury, +&c. + d See chapter 2, p. 31. + e That is, to all mankind in general, and not to one particular nation, +as the former prophets were sent. + + 1 Al Beidāwi. Vide D'Herbel. ubi sup. p. 649. + + + Of the people of Moses there is a partyf who direct others with truth, +and act justly according to the same. +160 And we divided them into twelve tribes, as into so many nations. And +we spake by revelation unto Moses, when his people asked drink of him, and we +said, Strike the rock with thy rod; and there gushed thereout twelve +fountains,g and men knew their respective drinking-place. And we caused +clouds to overshadow them, and manna and quailsh to descend upon them, saying, +Eat of the good things which we have given you for food: and they injured not +us, but they injured their own souls. + And call to mind when it was said unto them, Dwell in this city,i and eat +of the provisions thereof wherever ye will, and say, Forgiveness; and enter +the gate worshipping: we will pardon you your sins, and will give increase +unto the well-doers. + But they who were ungodly among them changed the expression into +another,k which had not been spoken unto them. Wherefore we went down upon +them indignation from heaven, because they transgressed. + And ask them concerning the city,l which was situate on the sea, when +they transgressed on the Sabbath-day: when their fish came unto them on their +Sabbath-day, appearing openly on the water: but on the day whereon they +celebrated no Sabbath, they came not unto them. Thus did we prove them, +because they were wicked-doers. + And when a party of themm said unto the others, Why do ye warn a people +whom GOD will destroy, or will punish with a grievous punishment? They +answered, This is an excuse for us unto your LORD,n and peradventure they will +beware. + But when they had forgotten the admonitions which had been given them, we +delivered those who forbade them to do evil; and we inflicted on those who had +transgressed a severe punishment, because they had acted wickedly. + + f viz., Those Jews who seemed better disposed than the rest of their +brethren to receive Mohammed's law; or perhaps such of them as had actually +received it. Some imagine they were a Jewish nation dwelling somewhere beyond +China, which Mohammed saw the night he made his journey to heaven, and who +believed on him.1 + g See chapter 2, p. 7. + To what is said in the notes there, we may add that, according to a +certain tradition, the stone on which this miracle was wrought was thrown down +from paradise by Adam, and came into the possession of Shoaib, who gave it +with the rod to Moses; and that, according to another, the water issued thence +by three orifices on each of the four sides of the stone, making twelve in +all, and that it ran in so many rivulets to the quarter of each tribe in the +camp.2 + h See chapter 2, p. 7. + i See this passage explained, ibid. + k Professor Sike says, that being prone to leave spiritual for worldly +matters, instead of Hittaton they said Hintaton, which signifies wheat,3 and +comes much nearer the true word than the expression I have in the last place +quoted, set down from Jallalo'ddin. Whether he took this from the same +commentator or not does not certainly appear, though he mentions him just +before; but if he did, his copy must differ from that which I have followed. + l This city was Ailah or Elath, on the Red Sea; though some pretend it +was Midian, and others Tiberias. The whole story is already given in the +notes to chapter 2, p. 8. Some suppose the following five or eight verses to +have been revealed at Medina. + m viz., The religious persons among them, who strictly observed the +Sabbath, and endeavoured to reclaim the others, till they despaired of +success. But some think these words were spoken by the offenders, in answer +to the admonitions of the others. + n That we have done our duty in dissuading them from their wickedness. + + 1 Al Beidāwi. 2 Idem. 3 Sike, in not. ad +Evang. Infant. p. 71. + + + And when they proudly refused to desist from what had been forbidden +them, we said unto them, Be ye transformed into apes, driven away from the +society of men. And remember when thy LORD declared that he would surely send +against the Jews until the day of resurrection, some nation who should afflict +them with a grievous oppression:o for thy LORD is swift in punishing, and he +is also ready to forgive, and merciful: + and we dispersed them among the nations in the earth. Some of them are +upright persons, and some of them are otherwise. And we proved them with +prosperity and with adversity, that they might return from their disobedience; + and a succession of their posterity hath succeeded after them, who have +inherited the book of the law, who receive the temporal goods of this world,p +and say, It will surely be forgiven us: and if a temporal advantage like the +former be offered them, they accept it also. Is it not the covenant of the +book of the law established with them, that they should not speak of GOD aught +but the truth?q Yet they diligently read that which is therein. But the +enjoyment of the next life will be better for those who fear God than the +wicked gains of these people: (Do ye not therefore understand?) + and for those who hold fast the book of the law, and are constant at +prayer: for we will by no means suffer the reward of the righteous to perish. +170 And when we shook the mountain of Sinai over them,r as though it had +been a covering, and they imagined, that it was falling upon them; and we +said, Receive the law which we have brought you with reverence; and remember +that which is contained therein, that ye may take heed. + And when thy LORD drew forth their posterity from the loins of the sons +of Adam,s and took them to witness against themselves, saying, Am not I your +LORD? They answered, Yea: we do bear witness. This was done lest ye should +say, at the day of resurrection, Verily we were negligent as to this matter, +because we were not apprised thereof: + or lest ye should say, Verily our fathers were formerly guilty of +idolatry, and we are their posterity who have succeeded them; wilt thou +therefore destroy us for that which vain men have committed? + Thus do we explain our signs, that they may return from their vanities. + And relate unto the Jews the history of him unto whom we brought our +signs,t and the departed from them; wherefore Satan followed him, and he +became one of those who were seduced. + + o See chapter 5, p. 82, note g. + p By accepting of bribes for wresting judgment, and for corrupting the +copies of the Pentateuch, and by extorting of usury, &c.1 + q Particularly by giving out that GOD will forgive their corruption +without sincere repentance and amendment. + r See chapter 2, p. 8, note z. + s This was done in the plain of Dahia in India, or as others imagine, +in a valley near Mecca. The commentators tell us that God stroked Adam's +back, and extracted from his loins his whole posterity, which should come into +the world until the resurrection, one generation after another; that these men +were actually assembled all together in the shape of small ants, which were +endued with understanding; and that after they had, in the presence of angels, +confessed their dependence on GOD, they were again caused to return into the +loins of their great ancestor.2 From this fiction it appears that the +doctrine of pre-existence is not unknown to the Mohammedans; there is some +little conformity between it and the modern theory of generation ex +animalculis in semine marium. + t Some suppose the person here intended to be a Jewish rabbi, or one +Ommeya Ebn Abi'lsalt, who read the scriptures, and found thereby that GOD +would send a prophet about that time, and was in hopes that he might be the +man; but when Mohammed declared his mission, believed not on him through envy. +But according to the more general opinion, it was Balaam, the son of Beor, of +the Canaanitish race, well acquainted with part at least of the scripture, +having even been favoured with some revelations from GOD; who being requested +by his nation to curse Moses and the children of Israel, refused it at first, +saying, How can I curse those who are protected by the angels? But afterwards +he was prevailed on by gifts; and he had no sooner done it, than he began to +put out his tongue like a dog, and it hung down upon his breast.3 + + 1 Al Beidāwi. 2 Idem, Jallalo'ddin. Yahya. Vide D'Herbelot, +Bibl. Orient. p. 54. 3 Al Beidāwi, Jallalo'ddin, al Zamakhshari. +Vide D'Herbel. Bibl. Orient. Art. Balaam. + + + And if we had pleased, we had surely raised him thereby unto wisdom; but +he inclined unto the earth, and followed his own desire.u Wherefore his +likeness as the likeness of a dog, which, if thou drive him away, putteth +forth his tongue, or, if thou let him alone, putteth forth his tongue also. +This is the likeness of the people, who accuse our signs of falsehood. +Rehearse therefore this history unto them, that they may consider. + Evil is the similitude of those people who accuse our signs of falsehood, +and injure their own souls. + Whomsoever GOD shall direct, he will be rightly directed; and whomsoever +he shall lead astray, they shall perish. + Moreover we have created for hell many of the genii and of men; they have +hearts by which they understand not, and they have eyes by which they see not: +and they have ears by which they hear not. These are like the brute beasts; +yea they go more astray: these are the negligent. + GOD hath most excellent names;x therefore call on him by the same; and +withdraw from those who use his name perversely:y they shall be rewarded for +that which they shall have wrought. +180 And of those whom we have created there are a people who direct others +with truth, and act justly according thereto.z + But those who devise lies against our signs, we will suffer them to fall +gradually into ruin, by a method which they knew not:a + and I will grant them to enjoy a long and prosperous life; for my +stratagem is effectual. + Do they not consider that there is no devil in their companion?b He is +no other than a public preacher. + Or do they not contemplate the kingdom of heaven and earth, and the +things which GOD hath created; and consider that peradventure it may be that +their end draweth nigh? And in what new declaration will they believe, after +this?c + He whom GOD shall cause to err, shall have no director; and he shall +leave them in their impiety, wandering in confusion. + They will ask thee concerning the last hour; at what time its coming is +fixed? Answer, Verily the knowledge thereof is with my LORD; none shall +declare the fixed time thereof, except he. The expectation thereof is +grievous in heaven and on earth:d it shall come upon you no otherwise than +suddenly. + They will ask thee, as though thou wast well acquainted therewith. +Answer, Verily the knowledge thereof is with GOD alone: but the greater part +of men know it not. + + u Loving the wages of unrighteousness, and running greedily after error +for reward.4 + x Expressing his glorious attributes. Of these the Mohammedan Arabs +have no less than ninety-nine, which are reckoned up by Marracci.5 + y As did Walid Ebn al Mogheira, who hearing Mohammed give GOD the title +of al Rahmān, or the merciful, laughed aloud, saying he knew none of that +name, except a certain man who dwelt in Yamama;1 or as the idolatrous Meccans +did, who deduced the names of their idols from those of the true GOD; +deriving, for example, Allāt from Allah, al Uzza from al Azīz, the mighty, and +Manāt from al Mannān, the bountiful.2 + z As it is said a little above that GOD hath created many to eternal +misery, so here he is said to have created others to eternal happiness.3 + a By flattering them with prosperity in this life, and permitting them +to sin in an uninterrupted security, till they find themselves unexpectedly +ruined.4 + b viz., In Mohammed, whom they gave out to be possessed when he went up +to Mount Safā, and from thence called to the several families of each +respective tribe in order, to warn them of GOD'S vengeance if they continued +in their idolatry.5 + c i.e., After they have rejected the Korān. For what more evident +revelation can they hereafter expect?6 + d Not only to men and genii, but to the angels also. + + 4 2 Peter ii. v.; Jude II. 5 In Alc. p. 414. 1 +Marrac. Vit. Moh. p. 19. 2 Al Beidāwi. Jallalo'ddin. See the +Prelim. Disc. p. 14. 3 Al Beidāwi. 4 Idem. 5 +Idem. 6 Idem. + + + Say, I am able neither to procure advantage unto myself, nor to avert +mischief from me, but as GOD pleaseth. If I knew the secrets of God, I should +surely enjoy abundance of good, neither should evil befall me. Verily I am no +other than a denouncer of threats, and a messenger of good tidings unto people +who believe. + It is he who hath created you from one person, and out of him produced +his wife, that he might dwell with her: and when he had known her, she carried +a light burden for a time, wherefore she walked easily therewith. But when it +became more heavy,e she called upon GOD their LORD, saying, If thou give us a +child rightly shaped, we will surely be thankful. +190 Yet when he had given them a child rightly shaped, they attributed +companions unto him, for that which he had given them.f But far be that from +GOD, which they associated with him! + Will they associate with him false gods which create nothing but are +themselves created: and can neither give them assistance, nor help themselves? + And if ye invite them to the true direction, they will not follow you: it +will be equal unto you, whether ye invite them, or whether ye hold your peace. + Verily the false deities whom ye invoke besides GOD are servants like +unto you.g Call therefore upon them, and let them give you an answer, if ye +speak truth. + Have they feet, to walk with? Or have they hands, to lay hold with? Or +have they eyes, to see with? Or have they ears, to hear with? Say, Call upon +your companions, and then lay a snare for me, and defer it not; + for GOD is my protector, who sent down the book of the Koran; and he +protecteth the righteous. + But they whom ye invoke besides him cannot assist you, neither do they +help themselves; + and if ye call on them to direct you, they will not hear. Thou seest +them look towards thee, but they see not. + Use indulgence,h and command that which is just, and withdraw far from +the ignorant. + + e That is, when the child grew bigger in her womb. + f For the explaining of this whole passage, the commentators tell the +following story:- + They say, that when Eve was big with her first child, the devil came to +her and asked her whether she knew what she carried within her, and which way +she should be delivered of it, suggesting that possibly it might be a beast. +She, being unable to give an answer to this question, went in a fright to +Adam, and acquainted him with the matter, who, not knowing what to think of +it, grew sad and pensive. Whereupon the devil appeared to her again (or, as +others say, to Adam), and pretended that he by his prayers would obtain of GOD +that she might be safely delivered of a son in Adam's likeness, provided they +would promise to name him Abda'lhareth, or the servant of al Hareth (which was +the devil's name among the angels), instead of Abd'allah, or the servant of +GOD, as Adam had designed. This proposal was agreed to, and accordingly, when +the child was born, they gave it that name, upon which it immediately died.1 +And with this Adam and Eve are here taxed, as an act of idolatry. The story +looks like a rabbinical fiction, and seems to have no other foundation than +Cain's being called by Moses Obed adāmah, that is, a tiller of the ground, +which might be translated into Arabic by Abd'alhareth. + But al Beidāwi, thinking it unlikely that a prophet (as Adam is, by the +Mohammedans, supposed to have been) should be guilty of such an action, +imagines the Korān in this place means Kosai, one of Mohammed's ancestors, and +his wife, who begged issue of GOD, and having four sons granted them, called +their names Abd Menāf, Abd Shams, Abd'al Uzza, and Abd'al Dār, after the names +of the four principal idols of the Koreish. And the following words also he +supposes to relate to their idolatrous posterity. + g Being subject to the absolute command of GOD. For the chief idols of +the Arabs were the sun, moon, and stars.2 + h Or, as the words may also be translated, Take the superabundant +overplus-meaning that Mohammed should accept such voluntary alms from the +people as they could spare. But the passage, if taken in this sense, was +abrogated by the precept of legal alms, which was given at Medina. + + 1 Idem, Yahya. Vide D'Herbelot, Bibl. Orient. p. 438, et Selden. de +Jure Nat. Sec. Hebr. l. 5, c. 8. 2 See the Prelim. Disc. p. 12, &c. + + + And if an evil suggestion from Satan be suggested unto thee, to divert +thee from thy duty, have recourse unto GOD: for he heareth and knoweth. +200 Verily they who fear God, when a temptation from Satan assaileth them, +remember the divine commands, and behold, they clearly see the danger of sin +and the wiles of the devil. + But as for the brethren of the devils, they shall continue them in error; +and afterwards they shall not preserve themselves therefrom. + And when thou bringest not a verse of the Koran unto them, they say, Hast +thou not put it together?i Answer, I follow that only which is revealed unto +me from my LORD. This book containeth evident proofs from your LORD, and is a +direction and mercy unto people who believe. + And when the Koran is read, attend thereto, and keep silence; that ye may +obtain mercy. + And meditate on thy LORD in thine own mind, with humility and fear, and +without loud speaking, evening and morning; and be not one of the negligent. + Moreover the angels who are with my LORD do not proudly disdain his +service, but they celebrate his praise and worship him. + + +_______ + + + +CHAPTER VIII. + +ENTITLED, THE SPOILS;k REVEALED AT MEDINA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + THEY will ask thee concerning the spoils: Answer, The division of the +spoils belongeth unto GOD and the apostle.m Therefore fear GOD, and compose +the matter amicably among you: and obey GOD and his apostle, if ye are true +believers. + Verily the true believers are those whose hearts fear when GOD is +mentioned, and whose faith increaseth when his signs are rehearsed unto them, +and who trust in their LORD; + + i i.e., Hast thou not yet contrived what to say; or canst thou obtain +no revelation from GOD + k This chapter was occasioned by the high disputes which happened about +the division of the spoils taken at the battle of Bedr,1 between the young men +who had fought, and the old men who had stayed under the ensigns; the former +insisting they ought to have the whole, and the latter that they deserved a +share.2 To end the contention, Mohammed pretended to have received orders +from heaven to divide the booty among them equally, having first taken +thereout a fifth part for the purposes which will be mentioned hereafter. + l Except seven verses, beginning at these words, And call to mind when +the unbelievers plotted against thee, &c. Which some think were revealed at +Mecca. + m It is related that Saad Ebn Abi Wakkās, one of the companions, whose +brother Omair was slain in this battle, having killed Saīd Ebn al As, took his +sword, and carrying it to Mohammed, desired that he might be permitted to keep +it; but the prophet told him that it was not his to give away, and ordered him +to lay it with the other spoils. At this repulse, and the loss of his +brother, Saad was greatly disturbed; but in a very little while this chapter +was revealed, and thereupon Mohammed gave him the sword, saying, You asked +this sword of me when I had no power to dispose of it, but now I have received +authority from GOD to distribute the spoils, you may take it.3 + + 1 See cap. 3, p. 33. 2 Al Beidāwi, Jallalo'ddin. 3 Al +Beidāwi. + + + who observe the stated times of prayer, and give alms out of that which +we have bestowed on them. + These are really believers: they shall have superior degrees of felicity +with their LORD, and forgiveness, and an honourable provision. + As thy LORD brought thee forth from thy house,n with truth; and part of +the believers were averse to thy directions:o + they disputed with thee concerning the truth, after it had been made +known unto them;p no otherwise than as if they had been led forth to death, +and had seen it with their eyes.q + And call to mind when GOD promised you one of the two parties, that it +should be delivered unto you,r and ye desired that the party which was not +furnished with armss should be delivered unto you: but GOD purposed to make +known the truth in his words, and to cut off the uttermost part of the +unbelievers;t + that he might verify the truth, and destroy falsehood, although the +wicked were averse thereto. + + n i.e., From Medina. The particle as having nothing in the following +words to answer it, al Beidāwi supposes the connection to be that the division +of the spoils belonged to the prophet, notwithstanding his followers were +averse to it, as they had been averse to the expedition itself. + o For the better understanding of this passage, it will be necessary to +mention some further particulars relating to the expedition of Bedr. + Mohammed having received private information (for which he pretended he +was obliged to the angel Gabriel) of the approach of a caravan belonging to +the Koreish, which was on its return from Syria with a large quantity of +valuable merchandise, and was guarded by no more than thirty, or, as others +say, forty men, set out with a party to intercept it. Abu Sofiān, who +commanded the little convoy, having notice of Mohammed's motions, sent to +Mecca for succours; upon which Abu Jahl, and all the principal men of the +city, except only +Abu Laheb, marched to his assistance, with a body of nine hundred and fifty +men. Mohammed had no sooner received advice of this, than Gabriel descended +with a promise that he should either take the caravan or beat the succours; +whereupon he consulted with his companions which of the two he should attack. +Some of them were for setting upon the caravan, saying that they were not +prepared to fight such a body of troops as were coming with Abu Jahl: but this +proposal Mohammed rejected, telling them that the caravan was at a +considerable distance by the seaside, whereas Abu Jahl was just upon them. +The others, however, insisted so obstinately on pursuing the first design of +falling on the caravan, that the prophet grew angry, but by the interposition +of Abu Becr, Omar, Saad Ebn Obadah, and Mokdād Ebn Amru, they at length +acquiesced in his opinion. Mokdād in particular assured him they were all +ready to obey his orders, and would not say to him, as the children of Israel +did to Moses, Go thou and thy LORD to fight, for we will sit here;1 but, Go +thou and thy LORD to fight, and we will fight with you. At this Mohammed +smiled, and again sat down to consult with them, applying himself chiefly to +the Ansārs or helpers, because they were the greater part of his forces, and +he had some apprehension lest they should not think themselves obliged by the +oath they had taken to him at al Akaba,2 to assist him against any other than +such as should attack him in Medina. But Saad Ebn Moādh, in the name of the +rest, told him that they had received him as the apostle of GOD, and had +promised him obedience, and were therefore all to a man ready to follow him +where he pleased, though it were into the sea. Upon which the prophet ordered +them in GOD'S name to attack the succours, assuring them of the victory.3 + p That is, concerning their success against Abu Jahl and the Koreish; +notwithstanding they had GOD'S promise to encourage them. + q The reason of this great backwardness was the smallness of their +number, in comparison of the enemy, and their being unprepared; for they were +all foot, having but two horses among them, whereas the Koreish had no less +than a hundred horse.4 + r That is, either the caravan or the succours from Mecca. Father +Marracci mistaking al īr and al nafīr, which are appellatives and signify the +caravan and the troop or body of succours, for proper names, has thence coined +two families of the Koreish never heard of before, which he calls Airenses and +Naphirenses.5 + s viz., The caravan, which was guarded by no more than forty horse; +whereas the other party was strong and well appointed. + t As if he had said, Your view was only to gain the spoils of the +caravan, and to avoid danger; but God designed to exalt his true religion by +extirpating its adversaries.6 + + 1 Kor. c. 5, p. 76. 2 See the Prelim. Disc. p. 37. + 3 Al Beidāwi. 4 Idem. Vide Abulfed, Vit. Moh. p. 56. + 5 Marracc. in Alc. p. 297. 6 Al Beidāwi. + + + When ye asked assistance of your LORD,u and he answered you, Verily I +will assist you with a thousandx angels, following one another in order. +10 And this GOD designed only as good tidingsy for you, and that your +hearts might thereby rest secure: for victory is from GOD alone; and GOD is +mighty and wise. + When a sleep fell on you as a security from him, and he sent down upon +you water from heaven, that he might thereby purify you, and take from you the +abomination of Satan,z and that he might confirm your hearts, and establish +your feet thereby. + Also when thy LORD spake unto the angels, saying, Verily I am with you; +wherefore confirm those who believe. I will cast a dread into the hearts of +the unbelievers. Therefore strike off their heads, and strike off all the +ends of their fingers.a + This shall they suffer, because they have resisted GOD and his apostle: +and whosoever shall oppose GOD and his apostle, verily GOD will be severe in +punishing him. + This shall be your punishment; taste it therefore: and the infidels shall +also suffer the torment of hell fire. + O true believers, when ye meet the unbelievers marching in great numbers +against you, turn not your backs unto them: + for whoso shall turn his back unto them in that day, unless he turneth +aside to fight, or retreateth to another party of the faithful,b shall draw on +himself the indignation of GOD, and his abode shall be in hell; an ill journey +shall it be thither! + And ye slew not those who were slain at Bedr yourselves, but GOD slew +them.c Neither didst thou, O Mohammed cast the gravel into their eyes, when +thou didst seem to cast it; but GOD cast it,d that he might prove the true +believers by a gracious trial from himself, for GOD heareth and knoweth. + This was done that GOD might also weaken the crafty devices of the +unbelievers. + If ye desire a decision of the matter between us, now hath a decision +come unto you:e and if ye desist from opposing the apostle, it will be better +for you. But if ye return to attack him, we will also return to his +assistance; and your forces shall not be of advantage unto you at all, +although they be numerous; for GOD is with the faithful. + + u When Mohammed's men saw they could not avoid fighting, they +recommended themselves to GOD'S protection; and their prophet prayed with +great earnestness, crying out, O GOD, fulfil that which thou hast promised me: +O GOD, if this party be cut off, thou wilt no more be worshipped on earth. +And he continued to repeat these words till his cloak fell from off his back.7 + x Which were afterwards reinforced with three thousand more.8 +Wherefore some copies instead of a thousand, read thousands in the plural. + y See chap. 3, p. 45. + z It is related, that the spot where Mohammed's little army lay was a +dry and deep sand, into which their feet sank as they walked, the enemy having +the command of the water; and that having fallen asleep, the greater part of +them were disturbed with dreams, wherein the devil suggested to them that they +could never expect God's assistance in the battle, since they were cut off +from the water, and besides suffering the inconvenience of thirst, must be +obliged to pray without washing, though they imagined themselves to be the +favourites of God, and that they had his apostle among them. But in the night +rain fell so plentifully that it formed a little brook, and not only supplied +them with water for all their uses, but made the sand between them and the +infidel army firm enough to bear them; whereupon the diabolical suggestions +ceased.1 + a This is the punishment expressly assigned the enemies of the +Mohammedan religion; though the Moslems did not inflict it on the prisoners +they took at Bedr, for which they are reprehended in this chapter. + b That is, if it be not downright running away, but done either with +design to rally and attack the enemy again, or by way of feint or stratagem, +or to succour a party which is hard pressed, &c.2 + c See c. 3, p. 32, note n. + d See ibid. + e These words are directed to the people of Mecca, whom Mohammed +derides, because the Koreish, when they were ready to set out from Mecca, took +hold of the curtains of the Caaba, saying O GOD, grant the victory to the +superior army, the party that is most rightly directed, and the most +honourable.1 + + 7 Idem. Vide Abulfed. Vit. Moh. p. 58. 8 See cap. 3, p. 33 and +45. 1 Al Beidāwi. +9 Idem. + + +20 O true believers, obey GOD and his apostle, and turn not back from him, +since ye hear the admonitions of the Korān. + And be not as those who say, We hear, when they do not hear. + Verily the worst sort of beasts in the sight of GOD are the deaf and the +dumb, who understand not. + If GOD had known any good in them, he would certainly have caused them to +hear:f and if he had caused them to hear, they would surely have turned back, +and have retired afar off. + O true believers, answer GOD and his apostle, when he inviteth you unto +that which giveth you life; and know that GOD goeth between a man and his +heart,g and that before him ye shall be assembled. + Beware of sedition;h it will not affect those who are ungodly among you +particularly, but all of you in general; and know that GOD is severe in +punishing. + And remember when ye were few, and reputed weak in the land;i ye feared +lest men should snatch you away: but God provided you a place of refuge, and +he strengthened you with his assistance, and bestowed on you good things, that +ye might give thanks. + O true believers, deceive not GOD and his apostle;k neither violate your +faith against your own knowledge. + And know that your wealth and your children are a temptation unto you;l +and that with GOD is a great reward. + O true believers, if ye fear GOD, he will grant you a distinction,m and +will expiate your sins from you, and will forgive you; for GOD is endued with +great liberality. + + f That is, to hearken to the remonstrances of the Korān. Some say that +the infidels demanded of Mohammed that he should raise Kosai, one of his +ancestors, to life, to bear witness to the truth of his mission, saying he was +a man of honour and veracity, and they would believe his testimony: but they +are here told that it would have been in vain.2 + g Not only knowing the innermost secrets of his heart, but overruling a +man's designs, and disposing him either to belief or infidelity. + h The original word signifies any epidemical crime, which involves a +number of people in its guilt; and the commentators are divided as to its +particular meaning in this place. + i viz., At Mecca. The persons here spoken to are the Mohājerīn, or +refugees who fled from thence to Medina. + k Al Beidāwi mentions an instance of such treacherous dealing in Abu +Lobāba, who was sent by Mohammed to the tribe of Koreidha, then besieged by +that prophet for having broken their league with him and perfidiously gone +over to the enemies at the war of the ditch,3 to persuade them to surrender at +the discretion of Saad Ebn Moadh, prince of the tribe of Aws, their +confederates, which proposal they had refused. But Abu Lobāba's family and +effects being in the hands of those of Koreidha, he acted directly contrary to +his commission, and instead of persuading them to accept Saad as their judge, +when they asked his advice about it, drew his hand across his throat, +signifying that he would put them all to death. However, he had no sooner +done this than he was sensible of his crime, and going into a mosque, tied +himself to a pillar, and remained there seven days without meat or drink, till +Mohammed forgave him. + l As they were to Abu Lobāba. + m i.e., A direction that you may distinguish between truth and +falsehood; or success in battle to distinguish the believers from the +infidels; or the like. + + 1 Idem. 2 Idem. See c. 6, p. 99. 3 See Prid. Life +of Mah. p. 85. Abulf. Vit. Moh. p. 76, and the notes to c. 33. + + +30 And call to mind when the unbelievers plotted against thee, that they +might either detain thee in bonds, or put to death, or expel thee the city;n +and they plotted against thee: but GOD laid a plot against them;o and GOD is +the best layer of plots. + And when our signs are repeated unto them, they say, We have heard; if we +pleased we would certainly pronounce a composition like unto this: this is +nothing but fables of the ancients.p + And when they said, O GOD, if this be the truth from thee, rain down +stones upon us from heaven, or inflict on us some other grievous punishment.r + But GOD was not disposed to punish them, while thou wast with them: nor +was GOD disposed to punish them when they asked pardon.s + But they have nothing to offer in excuse why GOD should not punish them, +since they hindered the believers from visiting the holy temple,t although +they are not the guardians thereof.u The guardians thereof are those only who +fear God; but the greater part of them know it not. + And their prayer at the house of God is no other than whistling and +clapping of the hands.x Taste therefore the punishment, for that ye have been +unbelievers. + They who believe not expend their wealth to obstruct the way of GOD:y +they shall expend it, but afterwards it shall become matter of sighing and +regret unto them, and at length they shall be overcome; + and the unbelievers shall be gathered together into hell; + that GOD may distinguish the wicked from the good, and may throw the +wicked one upon the other, and may gather them all in a heap, and cast them +into hell. These are they who shall perish. + Say unto the unbelievers, that if they desist from opposing thee, what is +already past shall be forgiven them; but if they return to attack thee, the +exemplary punishment of the former opposers of the prophets is already past, +and the like shall be inflicted on them. +40 Therefore fight against them until there be no opposition in favor of +idolatry, and the religion be wholly GOD'S. If they desist, verily GOD seeth +that which they do: + + n When the Meccans heard of the league entered into by Mohammed with +those of Medina, being apprehensive of the consequence, they held a council, +whereat they say the devil assisted in the likeness of an old man of Najd. +The point under consideration being what they should do with Mohammed, +Abu'lbakhtari was of opinion that he should be imprisoned, and the room walled +up, except a little hole, through which he should have necessaries given him, +till he died. This the devil opposed, saying that he might probably be +released by some of his own party. Heshām Ebn Amru was for banishing him, but +his advice also the devil rejected, insisting that Mohammed might engage some +other tribes in his interest, and make war on them. At length Abu Jahl gave +his opinion for putting him to death, and proposed the manner, which was +unanimously approved.1 + o Revealing their conspiracy to Mohammed, and miraculously assisting +him to deceive them and make his escape;2 and afterwards drawing them to the +battle of Bedr. + p See chapter 6, p. 90. + r This was the speech of Al Nodar Ebn al Hareth.3 + s Saying, GOD forgive us! Some of the commentators, however, suppose +the persons who asked pardon were certain believers who stayed among the +infidels; and others think the meaning to be, that GOD would not punish them, +provided they asked pardon. + t Obliging them to fly from Mecca, and not permitting them so much as +to approach the temple, in the expedition of al Hodeibiya.4 + u Because of their idolatry and indecent deportment there. For +otherwise the Koreish had a right to the guardianship of the Caaba, and it was +continued in their tribe and in the same family even after the taking of +Mecca.5 + x It is said that they used to go round the Caaba naked,6 both men and +women, whistling at the same time through their fingers, and clapping their +hands. Or, as others say, they made this noise on purpose to disturb Mohammed +when at his prayers, pretending to be at prayers also themselves.7 + y The persons particularly meant in this passage were twelve of the +Koreish, who gave each of them ten camels every day to be killed for +provisions for their army in the expedition of Bedr; or, according to others, +the owners of the effects brought by the caravan, who gave great part of them +to the support of the succours from Mecca. It is also said that Abu Sofiān, +in the expedition of Ohod, hired two thousand Arabs, who cost him a +considerable sum, besides the auxiliaries which he had obtained gratis.8 + + 1 Al Beidāwi. See the Prelim. Disc. p. 39. 2 See ibid. + 3 Al Beidāwi. 4 See the Prelim. Disc. p. 41. 5 See +c. 4, p. 60, note x. 6 See c. 7, p. 107. 7 Al Beidāwi. + 8 Idem. + + + but if they turn back, know that GOD is your patron; he is the best +patron, and the best helper. + And know that whenever ye gain any spoils, a fifth part thereof belongeth +unto GOD, and to the apostle, and his kindred, and the orphans, and the poor, +and the traveller;z if ye believe in GOD, and that which we have sent down +unto our servant on the day of distinction,a on the day whereon the two armies +met: and GOD is almighty. + When ye were encamped on the hithermost side of the valley,b and they +were encamped on the farther side, and the caravan was below you;c and if ye +had mutually appointed to come to a battle ye would certainly have declined +the appointment;d but ye were brought to an engagement without any previous +appointment, that GOD might accomplish the thing which was decreed to be +done;e + that he who perisheth hereafter may perish after demonstrative evidence, +and that he who liveth may live by the same evidence; GOD both heareth and +knoweth. + When thy LORD caused the enemy to appear unto thee in thy sleep few in +number;f and if he had caused them to appear numerous unto thee, ye would have +been disheartened, and would have disputed concerning the matter:g but GOD +preserved you from this; for he knoweth the innermost parts of the breasts of +men. + And when he caused them to appear unto you when ye met, to be few in your +eyes;h and diminished your numbers in their eyes;i that GOD might accomplish +the thing which was decreed to be done; and unto GOD shall all things return. + O true believers, when ye meet a party of the infidels, stand firm, and +remember GOD frequently, that ye may prosper: + and obey GOD and his apostle, and be not refractory, lest ye be +discouraged, and your success depart from you; but persevere with patience, +for GOD is with those who persevere. + + z According to this law, a fifth part of the spoils is appropriated to +the particular uses here mentioned, and the other four-fifths are to be +equally divided among those who were present at the action: but in what manner +or to whom the first fifth is to be distributed, the Mohammedan doctors +differ, as we have elsewhere observed.1 Though it be the general opinion that +this verse was revealed at Bedr, yet there are some who suppose it was +revealed in the expedition against the Jewish tribe of Kainokā, which happened +a little above a month after.2 + a i.e., Of the battle of Bedr; which is so called because it +distinguished the true believers from the infidels. + b Which was much more inconvenient than the other, because of the deep +sand and want of water. + c By the seaside, making the best of their way to Mecca. + d Because of the great superiority of the enemy, and the disadvantages +ye lay under. + e By granting a miraculous victory to the faithful, and overthrowing +their enemies; for the conviction of the latter, and the confirmation of the +former.3 + f With which vision Mohammed acquainted his companions for their +encouragement. + g Whether ye should attack the enemy or fly. + h It is said that Ebn Masśd asked the man who was next him whether he +did not see them to be about seventy, to which he replied that he took them to +be a hundred.4 + i This seeming contradictory to a passage in the third chapter,5 where +it is said that the Moslems appeared to the infidels to be twice their own +number, the commentators reconcile the matter by telling us that, just before +the battle began, the prophet's party seemed fewer than they really were, to +draw the enemy to an engagement; but that so soon as the armies were fully +engaged, they appeared superior, to terrify and dismay their adversaries. It +is related that Abu Jahl at first thought them so inconsiderable a handful, +that he said one camel would be as much as they could all eat.6 + + 1 See the Prelim. Disc. Sect. VI. 2 Al Beidāwi. 3 +Idem. 4 Idem. 5 Page 33 +6 Al Beidāwi, Jallalo'ddin, Yahya. + + + And be not as those who went out of their houses in an insolent manner, +and to appear with ostentation unto men,k and turned aside from the way of +GOD; for GOD comprehendeth that which they do. +50 And remember when Satan prepared their works for them,l and said, No man +shall prevail against you to-day; and I will surely be near to assist you. +But when the two armies appeared in sight of each other, he turned back on his +heels, and said, Verily I am clear of you: I certainly see that which ye see +not; I fear GOD, for GOD is severe in punishing.m + When the hypocrites, and those in whose hearts there was an infirmity, +said, Their religion hath deceived these men:n but whosoever confideth in GOD +cannot be deceived; for GOD is mighty and wise. + And if thou didst behold when the angels caused the unbelievers to die: +they strike their faces and their backs,o and say unto them, Taste ye the pain +of burning: + this shall ye suffer for that which your hands have sent before you;p and +because GOD is not unjust towards his servants. + These have acted according to the wont of the people of Pharaoh, and of +those before them, who disbelieved in the signs of GOD: therefore GOD took +them away in their iniquity; for GOD is mighty and severe in punishing. + This hath come to pass because GOD changeth not his grace, wherewith he +hath favored any people, until they change that which is in their souls; and +for that GOD both heareth and seeth. + According to the wont of the people of Pharaoh, and of those before them, +who charged the signs of their LORD with imposture, have they acted: wherefore +we destroyed them in their sins, and we drowned the people of Pharaoh; for +they were all unjust persons. + Verily the worst cattle in the sight of GOD are those who are obstinate +infidels, and will not believe. + + k These were the Meccans, who, marching to the assistance of the +caravan, and being come as far as Johfa, were there met by a messenger from +Abu Sofiān, to acquaint them that he thought himself out of danger, and +therefore they might return home; upon which, Abu Jahl, to give the greater +opinion of the courage of himself and his comrades, and of their readiness to +assist their friends, swore that they would not return till they had been at +Bedr, and had there drunk wine and entertained those who should be present, +and diverted themselves with singing women.1 The event of which bravado was +very fatal, several of the principal Koreish, and Abu Jahl in particular, +losing their lives in the expedition. + l By inciting them to oppose the prophet. + m Some understand this passage figuratively, of the private instigation +of the devil, and of the defeating of his designs and the hopes with which he +had inspired the idolaters. But others take the whole literally, and tell us +that when the Koreish, on their march, bethought themselves of the enmity +between them and the tribe of Kenāna, who were masters of the country about +Bedr, that consideration would have prevailed on them to return, had not the +devil appeared in the likeness of Sorāka Ebn Malec, a principal person of that +tribe, and promised them that they should not be molested, and that himself +would go with them. But when they came to join battle, and the devil saw the +angels descending to the assistance of the Moslems, he retired; and al Hareth +Ebn Heshām, who had him then by the hand, asking him whither he was going, and +if he intended to betray them at such a juncture, he answered, in the words of +this passage: I am clear of you, for I see that which ye see not; meaning the +celestial succours. They say further, that when the Koreish, on their return, +laid the blame of their overthrow on Sorāka, he swore that he did not so much +as know of their march till he heard they were routed: and afterwards, when +they embraced Mohammedism, they were satisfied it was the devil.2 + n In tempting them to so great a piece of folly, as to attack so large +a body of men with such a handful. + o This passage is generally understood of the angels who slew the +infidels at Bedr, and who fought (as the commentators pretend) with iron +maces, which shot forth flames of fire at every stroke.3 Some, however, +imagine that the words hint, at least, at the examination of the sepulchre, +which the Mohammedans believe every man must undergo after death, and will be +very terrible to the unbelievers.4 + p See chapter 2, p. 11, note r. + + 1 Al Beidāwi. 2 Idem, Jallalo'ddin. 3 Idem. + 4 See the Prelim. Disc. Sect. IV. p. 50, &c. + + + As to those who enter into a league with thee, and afterwards violate +their league at every convenient opportunity,q and fear not God; + if thou take them in war, disperse, by making them an example, those who +shall come after them, that they may be warned; +60 or if thou apprehend treachery from any people, throw back their league +unto them with like treatment; for GOD loveth not the treacherous. + And think notr that the unbelievers have escaped God's vengeance,s for +they shall not weaken the power of God. + Therefore prepare against them what force ye are able, and troops of +horse, whereby ye may strike a terror into the enemy of GOD, and your enemy, +and into other infidels besides them, whom ye know not, but GOD knoweth them. +And whatsoever ye shall expend in the defence of the religion of GOD, it shall +be repaid unto you, and ye shall not be treated unjustly. + And if they incline unto peace, do thou also incline thereto; and put thy +confidence in GOD, for it is he who heareth and knoweth. + But if they seek to deceive thee, verily GOD will be thy support. It is +he who hath strengthened thee with his help, and with that of the faithful; +and hath united their hearts. If thou hadst expended whatever riches are in +the earth, thou couldst not have united their hearts,t but GOD united them; +for he is mighty and wise. + O prophet, GOD is thy support, and such of the true believers who +followeth thee.u + O prophet stir up the faithful to war: if twenty of you persevere with +constancy, they shall overcome two hundred, and if there be one hundred of +you, they shall overcome a thousand of those who believe not; because they are +a people which do not understand. + Now hath GOD eased you, for he knew that ye were weak. If there be an +hundred of you who persevere with constancy, they shall overcome two hundred; +and if there be a thousand of you, they shall overcome two thousand,x by the +permission of GOD; for GOD is with those who persevere. + It hath not been granted unto any prophet, that he should possess +captives, until he hath made a great slaughter of the infidels in the earth.y +Ye seek the accidental goods of this world, but GOD regardeth the life to +come; and GOD is mighty and wise. + + q As did the tribe of Koreidha.1 + r Some copies read it in the third person, Let not the unbelievers +think, &c. + s viz., Those who made their escape from Bedr. + t Because of the inveterate enmity which reigned among many of the Arab +tribes; and therefore this reconciliation is reckoned by the commentators as +no inconsiderable miracle, and a strong proof of their prophet's mission. + u This passage, as some say, was revealed in a plain called al Beidā, +between Mecca and Medina, during the expedition of Bedr; and, as others, in +the sixth year of the prophet's mission, on the occasion of Omar's embracing +Mohammedism. + x See Levit. xxvi. 8; Josh xxiii. 10. + y Because severity ought to be used where circumstances require it, +though clemency be more preferable where it may be exercised with safety. +While the Mohammedans, therefore, were weak, and their religion in its +infancy, GOD'S pleasure was that the opposers of it should be cut off, as is +particularly directed in this chapter. For which reason, they are here +upbraided with their preferring the lucre of the ransom to their duty + + 1 See before, p. 128, and c. 33. + + + Unless a revelation had been previously delivered from GOD, verily a +severe punishment had been inflicted on you, for the ransom which ye took from +the captives at Bedr.z +70 Eat therefore of what ye have acquired,a that which is lawful and good; +for GOD is gracious and merciful. + O prophet, say unto the captives who are in your hands. If GOD shall know +any good to be in your hearts, he will give you better than what hath been +taken from you;b and he will forgive you, for GOD is gracious and merciful. + But if they seek to deceive thee,c verily they have deceived GOD; +wherefore he hath given thee power over them: and GOD is knowing and wise. + Moreover, they who have believed, and have fled their country, and +employed their substance and their persons in fighting for the religion of +GOD, and they who have given the prophet a refuge among them, and have +assisted him, these shall be deemed the one nearest of kin to the other.d But +they who have believed, but have not fled their country, shall have no right +of kindred at all with you, until they also fly. Yet if they ask assistance +of you on account of religion, it belongeth unto you to give them assistance; +except against a people between whom and yourselves there shall be a league +subsisting: and GOD seeth that which ye do. + And as to the infidels let them be deemed of kin the one to the other. +Unless ye do this, there will be a sedition in the earth, and grievous +corruption. + But as for them who have believed, and left their country, and have +fought for GOD's true religion, and who have allowed the prophet a retreat +among them, and have assisted him, these are really believers; they shall +receive mercy, and an honourable provision. + + z That is, had not the ransom been, in strictness, lawful for you to +accept, by GOD'S having in general terms allowed you the spoil and the +captives, ye had been severely punished. + Among the seventy prisoners which the Moslems took in this battle were +Al Abbās, one of Mohammed's uncles, and Okail, the son of Abu Tāleb and +brother of Ali. When they were brought before Mohammed, he asking the advice +of his companions what should be done with them, Abu Becr was for releasing +them on their paying ransom, saying, that they were near relations to the +prophet, and GOD might possibly forgive them on their repentance; but Omar was +for striking off their heads, as professed patrons of infidelity. Mohammed +did not approve of the latter advice, but observed that Abu Becr resembled +Abraham, who interceded for offenders, and that Omar was like Noah, who prayed +for the utter extirpation of the wicked antediluvians; and thereupon it was +agreed to accept a ransom from them and their fellow-captives. Soon after +which, Omar, going into the prophet's tent, found him and Abu Becr weeping, +and, asking them the reason of their tears, Mohammed acquainted him that this +verse had been revealed, condemning their ill-timed lenity towards their +prisoners, and that they had narrowly escaped the divine vengeance for it, +adding that, if GOD had not passed the matter over, they had certainly been +destroyed to a man, excepting only Omar and Saad Ebn Moadh, a person of as +great severity, and who was also for putting the prisoners to death.1 Yet did +not this crime go absolutely unpunished neither: for in the battle of Ohod the +Moslems lost seventy men, equal to the number of prisoners taken at Bedr, 2 +which was so ordered by GOD, as a retaliation or atonement for the same. + a i.e., Of the ransom which ye have received of your prisoners. For it +seems, on this rebuke, they had some scruple of conscience whether they might +convert it to their own use or not.3 + b That is, if ye repent and believe, GOD will make you abundant +retribution for the ransom ye have now paid. It is said that this passage was +revealed on the particular account of al Abbās, who, being obliged by +Mohammed, though his uncle, to ransom both himself and his two nephews, Okail +and Nawfal Ebn al Hareth, complained that he should be reduced to beg alms of +the Koreish as long as he lived. Whereupon Mohammed asked him what was become +of the gold which he delivered to Omm al Fadl when he left Mecca, telling her +that he knew not what might befall him in the expedition, and therefore, if he +lost his life, she might keep it herself for the use of her and her children? +Al Abbās demanded who told him this, to which Mohammed replied that GOD had +revealed it to him. And upon this al Abbās immediately professed Islāmism, +declaring that none could know of that affair except GOD, because he gave her +the money at midnight. Some years after, al Abbās reflecting on this passage, +confessed it to be fulfilled; for he was then not only possessed of a large +substance, but had the custody of the well Zemzem, which, he said, he +preferred to all the riches of Mecca.4 + c By not paying the ransom agreed on. + d And shall consequently inherit one another's substance, preferably to +their relations by blood. And this, they say, was practised for some time, +the Mohājerin and Ansārs being judged heirs to one another, exclusive of the +deceased's other kindred, till this passage was abrogated by the following: +Those who are related by blood shall be deemed the nearest of kin to each +other. + + 1 Idem. 2 See c. 3, p. 46. 3 Al Beidāwi. + 4 Idem. Vide D'Herbel. Bibl. Orient. Art. Abbās. + + + And they who have believe since, and have fled their country, and have +fought with you, these also are of you. And those who are related by +consanguinity shall be deemed the nearest of kin to each other preferably to +strangers according to the book of GOD; GOD knoweth all things. + +________ + +CHAPTER IX. + +ENTITLED, THE DECLARATION OF IMMUNITY;e REVEALED AT MEDINA. + + A DECLARATION of immunity from GOD and his apostle, unto the idolaters, +with whom ye have entered into league.f + Go to and fro in the earth securely four months;g and know that ye shall +not weaken GOD, and that GOD will disgrace the unbelievers. + And a declaration from GOD and his apostle unto the people, on the day of +the greater pilgrimage,h that GOD is clear of the idolaters, and his apostle +also. Wherefore if ye repent, this will be better for you; but if ye turn +back, know that ye shall not weaken GOD: and denounce unto those who believe +not, a painful punishment. + + e The reason why the chapter had this title appears from the first +verse. Some, however, give it other titles, and particularly that of +Repentance, which is mentioned immediately after. + It is observable that this chapter alone has not the auspicatory form, +In the name of the most merciful GOD, prefixed to it; the reason of which +omission, as some think, was, because these words imply a concession of +security, which is utterly taken away by this chapter, after a fixed time; +wherefore some have called it the chapter of Punishment; others say that +Mohammed (who died soon after he had received this chapter), having given no +direction where it should be placed, nor for the prefixing the Bismillah to +it, as had been done to the other chapters; and the argument of this chapter +bearing a near resemblance to that of the preceding, his companions differed +about it, some saying that both chapters were but one, and together made the +seventh of the seven long ones, and others that they were two distinct +chapters; whereupon, to accommodate the dispute, they left a space between +them, but did not interpose the distinction of the Bismillah.1 + It is agreed that this chapter was the last which was revealed; and the +only one, as Mohammed declared, which was revealed entire and at once, except +the hundred and tenth. + Some will have the two last verses to have been revealed at Mecca. + f Some understand this sentence of the immunity or security therein +granted to the infidels for the space of four months; but others think that +the words properly signify that Mohammed for the space of four months; but +others think that the words properly signify that Mohammed is here declared by +GOD to be absolutely free and discharged from all truce or league with them, +after the expiration of that time;2 and this last seems to be the truest +interpretation. + Mohammed's thus renouncing all league with those who would not receive +him as the apostle of GOD, or submit to become tributary, was the consequence +of the great power to which he was now arrived. But the pretext he made use +of was the treachery he had met with among the Jewish, and idolatrous Arabs- +scarce any keeping faith with him, except Banu Damra, Banu Kenāna, and a few +others.3 + g These months were Shawāl, Dhu'lkaada, Dhu'lhajja, and Moharram; the +chapter being revealed in Shawāl. Yet others compute them from the tenth of +Dhu'lhajja, when the chapter was published at Mecca, and consequently make +them expire on the tenth of the former Rabī.4 + h viz., The tenth of Dhu'lhajja, when they slay the victims at Mina; +which day is their great feast, and completes the ceremonies of the +pilgrimage. Some suppose the adjective greater is added here to distinguish +the pilgrimage made at the appointed time from lesser pilgrimages, as they may +be called, or visitations of the Caaba, which may be performed at any time of +the year; or else because the concourse at the pilgrimage this year was +greater than ordinary, both Moslems and idolaters being present at it. + The promulgation of this chapter was committed by Mohammed to Ali, who +rode for that purpose on the prophet's slit-eared camel from Medina to Mecca; +and on the day above mentioned, standing up before the whole assembly at al +Akaba, told them that he was the messenger of the apostle of GOD unto them. +Whereupon they asking him what was his errand, he read twenty or thirty verses +of the chapter to them, and then said, I am commanded to acquaint you with +four things: I. That no idolater is to come near the temple of Mecca after +this year; 2. That no man presume to compass the Caaba naked for the future;5 +3. That none but true believers shall enter paradise; and 4. That public faith +is to be kept.6 + + 1 Al Beidāwi, Jallalo'ddin, Yahya, &c. 2 Idem. 3 +Idem. 4 Idem, al Zamaksh., Jallalo'ddin. +5 See before, cap. 7, p. 107. 6 Al Beidāwi. Vide Abulfed. Vit. +Moh. p. 127, &c. + + + Except such of the idolaters with whom ye shall have entered into a +league, and who afterwards shall not fail you in any instance, nor assist any +other against you.i Wherefore perform the covenant which ye shall have made +with them, until their time shall be elapsed; for GOD loveth those who fear +him. + And when the months wherein ye are not allowed to attack them shall be +past, kill the idolaters wheresoever ye shall find them,k and take them +prisoners, and besiege them, and lay wait for them in every convenient place. +But if they shall repent, and observe the appointed times of prayer, and pay +the legal alms, dismiss them freely: for GOD is gracious and merciful. + And if any of the idolaters shall demand protection of thee, grant him +protection, that he may hear the word of GOD: and afterwards let him reach the +place of his security.l This shalt thou do, because they are people which +know not the excellency of the religion thou preachest. + How shall the idolaters be admitted into a league with GOD and with his +apostle; except those with whom ye entered into a league at the holy temple?m +So long as they behave with fidelity towards you, do ye also behave with +fidelity towards them; for GOD loveth those who fear him. + How can they be admitted into a league with you, since, if they prevail +against you, they will not regard in you either consanguinity or faith? They +will please you with their mouths, but their hearts will be averse from you; +for the greater part of them are wicked doers. + They sell the signs of GOD for a small price, and obstruct his way; it is +certainly evil which they do. +10 They regard not in a believer either consanguinity or faith; and these +are the transgressors. + Yet if they repent, and observe the appointed times of prayer, and give +alms, they shall be deemed your brethren in religion. We distinctly propound +our signs unto people who understand. + But if they violate their oaths, after their league, and revile your +religion, oppose the leaders of infidelity (for there is no trust in them), +that they may desist from their treachery. + Will ye not fight against people who have violated their oaths, and +conspired to expel the apostle of God; and who of their own accord assaulted +you the first time?n Will ye fear them? But it is more just that ye should +fear GOD, if ye are true believers. + + i So that notwithstanding Mohammed renounces all league with those who +had deceived him, he declares himself ready to perform his engagements to such +as had been true to him. + k Either within or without the sacred territory. + l That is, you shall give him a safe-conduct, that he may return home +again securely, in case he shall not think fit to embrace Mohammedism. + m These are the persons before excepted. + n As did the Koreish in assisting the tribe of Becr against those of +Khozāah,7 and laying a design to ruin Mohammed, without any just provocation; +and as several of the Jewish tribes did, by aiding the enemy, and endeavouring +to oblige the prophet to leave Medina, as he had been obliged to leave Mecca.8 + + 7 See the Prelim. Disc. p. 42. 8 Al Beidāwi. + + + Attack them therefore; GOD shall punish them by your hands, and will +cover them with shame, and will give you the victory over them; and he will +heal the breasts of the people who believe,o + and will take away the indignation of their hearts: for GOD will be +turned unto whom he pleaseth; and GOD is knowing and wise. + Did ye imagine that ye should be abandoned, whereas GOD did not yet know +those among you who fought for his religion, and took not any besides GOD, and +his apostle, and the faithful for their friends? GOD is well acquainted with +that which ye do. + It is not fitting that the idolaters should visit the temples of GOD, +being witnesses against their own souls of their infidelity. The works of +these men are vain: and they shall remain in hell fire forever. + But he only shall visit the temples of GOD, who believeth in GOD and the +last day, and is constant at prayer, and payeth the legal alms, and feareth +GOD alone. These perhaps may become of the number of those who are rightly +directed.p + Do ye reckon the giving drink to the pilgrims, and the visiting of the +holy temple, to be actions as meritorious as those performed by him who +believeth in GOD and the last day, and fighteth for the religion of GOD?q +They shall not be held equal with GOD: for GOD directeth not the unrighteous +people. +20 They who have believed, and fled their country and employed their +substance and their persons in the defence of GOD'S true religion, shall be in +the highest degree of honour with GOD; and these are they who shall be happy. + Their LORD sendeth them good tidings of mercy from him, and good will, +and of gardens wherein they shall enjoy lasting pleasure: + they shall continue therein forever; for with GOD is a great reward. + O true believers, take not your fathers or your brethren for friends, if +they love infidelity above faith; and whosoever among you shall take them for +his friends, they will be unjust doers. + Say, if your fathers, and your sons, and your brethren, and your wives, +and your relations, and your substance which ye have acquired, and your +merchandise which ye apprehend may not be sold off, and your dwellings wherein +ye delight, be more dear unto you than GOD, and his apostle, and the +advancement of his religion; wait until GOD shall send his command:r for GOD +directeth not the ungodly people. + Now hath GOD assisted you in many engagements, and particularly at the +battle of Honein,s when ye pleased yourselves in your multitude, but it was no +manner of advantage unto you, and the earth became too strait for you,t +notwithstanding it was spacious; then did ye retreat, and turn your backs. + + o viz., Those of Khozāah; or, as others say, certain families of Yaman +and Saba, who went to Mecca, and there professed Mohammedism, but were very +injuriously treated by the inhabitants; whereupon they complained to Mohammed, +who bade them take comfort, for that joy was approaching.1 + p These words are to warn the believers from having too great a +confidence in their own merits, and likewise to deter the unbelievers; for if +the faithful will but perhaps be saved, what can the others hope for?2 + q This passage was revealed on occasion of some words of al Abbās, +Mohammed's uncle, who, when he was taken prisoner, being bitterly reproached +by the Moslems, and particularly by his nephew Ali, answered: You rip up our +ill actions, but take no notice of our good ones; we visit the temple of +Mecca, and adorn the Caaba with hangings, and give drink to the pilgrims (of +Zemzem water, I suppose) and free captives.3 + r Or shall punish you. Some suppose the taking of Mecca to be here +intended.4 + s This battle was fought in the eighth year of the Hejra, in the valley +of Honein, which lies about three miles from Mecca towards Tāyef, between +Mohammed, who had an army of twelve thousand men, and the tribes of Hawāzen +and Thakīf, whose forces did not exceed four thousand. The Mohammedans, +seeing themselves so greatly superior to their enemies, made sure of the +victory; a certain person, whom some suppose to have been the prophet himself, +crying out, These can never be overcome by so few. But GOD was so highly +displeased with this confidence, that in the first encounter the Moslems were +put to flight,5 some of them running away quite to Mecca, so that none stood +their ground except Mohammed himself, and some few of his family; and they say +the prophet's courage was so great, that his uncle al Abbās, and his cousin +Abu Sofiān Ebn al Hareth, had much ado to prevent his spurring his mule into +the midst of the enemy, by laying hold of the bridle and stirrup. Then he +ordered al Abbās, who had the voice of a Stentor, to recall his flying troops; +upon which they rallied, and the prophet throwing a handful of dust against +the enemy, they attacked them a second time, and by the divine assistance +gained the victory.6 + t For the valley being very deep, and encompassed by craggy mountains, +the enemy placed themselves in ambush on every side, attacking them in the +straits and narrow passages, and from behind the rocks, with great advantage.1 + + 1 Idem. 2 Idem. 3 Idem. 4 Idem + 5 See Prid. Life of Mahomet, p. 96, &c. Hotting. Hist. Orient. +p. 271, &c. D'Herbel. Bibl. Orient. p. 601. 6 Al Beidāwi, +Jallalo'ddin, Abulfeda, Vit. Moh. p. 112, &c. +1 Ebn Ishak. + + + Afterwards GOD sent down his securityu upon his apostle and upon the +faithful, and sent down troops of angels,x which ye saw not; and he punished +those who disbelieved; and this was the reward of the unbelievers. + Nevertheless GOD will hereafter be turned unto whom he pleaseth;y for GOD +is gracious and merciful. + O true believers, verily the idolaters are unclean; let them not +therefore come near unto the holy temple after this year.z And if ye fear +want, by the cutting off trade and communication with them, GOD will enrich +you of his abundance,a if he pleaseth; for GOD is knowing and wise. + Fight against them who believe not in GOD, nor the last day,b and forbid +not that which GOD and his apostle have forbidden, and profess not the true +religion, of those unto whom the scriptures have been delivered, until they +pay tribute by right of subjection,c and they be reduced low. + + u The original word is Sakīnat, which the commentators interpret in +this sense; but it seems rather to signify the divine presence, or Shechinah, +appearing to aid the Moslems.2 + x As to the number of these celestial auxiliaries, the commentators +differ; some say they were five thousand, some eight thousand, and others +sixteen thousand.3 + y Besides a great number of proselytes who were gained by this battle, +Mohammed, on their request, was so generous as to restore the captives (which +were no less than six thousand) to their friends, and offered to make amends +himself to any of his men who should not be willing to part with his +prisoners; but they all consented to it.4 + z Which was the ninth year of the Hejra. In consequence of this +prohibition, neither Jews nor Christians, nor those of any other religion, are +suffered to come near Mecca to this day. + a This promise, says al Beidāwi, was fulfilled by GOD'S sending plenty +of rain, and disposing the inhabitants of Tebāla and Jorash, two towns in +Yaman, to embrace Islām, who thereupon brought sufficient provisions to +Mohammed's men; and also by the subsequent coming in of the Arabs from all +quarters to him. + b That is, who have not a just and true faith in these matters; but +either believe a plurality of gods, or deny the eternity of hell torments,5 or +the delights of paradise as described in the Korān. For as it appears by the +following words, the Jews and Christians are the persons here chiefly meant. + c This I think the true meaning of the words an yadin, which literally +signify by or out of hand, and are variously interpreted: some supposing they +mean that the tribute is to be paid readily, or by their own hands and not by +another; or that tribute is to be exacted of the rich only, or those who are +able to pay it, and not of the poor; or else that it is to be taken as a +favour that the Mohammedans are satisfied with so small an imposition, &c.6 + That the Jews and Christians are, according to this law, to be admitted +to protection on payment of tribute, there is no doubt: though the Mohammedan +doctors differ as to those of other religions. It is said that Omar at first +refused to accept tribute from a Magian, till Abd'alrahmān Ebn Awf assured him +that Mohammed himself had granted protection to a Magian, and ordered that the +professors of that religion should be included among the people of the book, +or those who found their religion on some book which they suppose to be of +divine original. And it is the more received opinion that these three +religions only ought to be tolerated on the condition of paying tribute: +others, however, admit the Sabians also. Abu Hanīfa supposed people of any +religion might be suffered, except the idolatrous Arabs; and Malec excepted +only apostates from Mohammedism. + The least tribute that can be taken from every such person, is generally +agreed to be a dinār or about ten shillings, a year; nor can he be obliged to +pay more unless he consent to it; and this, they say, ought to be laid as well +on the poor as on the rich.1 But Abu Hanīfa decided that the rich should pay +forty-eight dirhems (twenty, and sometimes twenty-five, of which made a dinār) +a year; one in middling circumstances half that sum; and a poor man, who was +able to get his living, a quarter of it: but that he who was not able to +support himself should pay nothing.2 + + 2 See cap. 2, p. 27, note k. 3 Al Beidāwi. 4 Idem. + 5 See cap. 2, p. 10, and cap. 3, p. 34. 6 Vide al Beidāwi. + + +30 The Jews say, Ezra is the son of GOD:d and the Christians say, Christ is +the Son of GOD. This is their saying in their mouths; they imitate the saying +of those who were unbelievers in former times. May GOD resist them. How are +they infatuated! + They take their priests and their monks for their lords, besides GOD,e +and Christ the son of Mary; although they are commanded to worship one GOD +only: there is no GOD but he; far be that from him which they associate with +him! + They seek to extinguish the light of GOD with their mouths; but GOD +willeth no other than to perfect his light, although the infidels be averse +thereto. + It is he who hath sent his apostle with the direction, and true religion: +that he may cause it to appear superior to every other religion; although the +idolaters be averse thereto. + O true believers, verily many of the priests and monks devour the +substance of men in vanity,f and obstruct the way of GOD. But unto those who +treasure up gold and silver, and employ it not for the advancement of GOD'S +true religion, denounce a grievous punishment. + On the day of judgment their treasures shall be intensely heated in the +fire of hell, and their foreheads, and their sides, and their backs shall be +stigmatized therewith; and their tormentors shall say, This is what ye have +treasured up for your souls; taste therefore that which ye have treasured up. + + d This grievous charge against the Jews the commentators endeavour to +support by telling us that it is meant of some ancient heterodox Jews, or else +of some Jews of Medina; who said so for no other reason than for that the law +being utterly lost and forgotten during the Babylonish captivity, Ezra, having +been raised to life after he had been dead one hundred years,3 dictated the +whole anew to the scribes, out of his own memory; at which they greatly +marvelled, and declared that he could not have done it unless he were the son +of GOD.4 Al Beidāwi, adds that the imputation must be true, because this +verse was read to the Jews, and they did not contradict it; which they were +ready enough to do in other instances. + That Ezra did thus restore not only the Pentateuch, but also the other +books of the Old Testament, by divine revelation, was the opinion of several +of the Christian fathers, who are quoted by Dr. Prideaux,5 and of some other +writers;6 which they seem to have first borrowed from a passage in that very +ancient apocryphal book, called (in our English Bible) the second book of +Esdras.7 Dr. Prideaux8 tells us that herein the fathers attributed more to +Ezra than the Jews themselves, who suppose that he only collected and set +forth a correct edition of the scriptures, which he laboured much in, and went +a great way in the perfecting of it. It is not improbable, however, that the +fiction came originally from the Jews, though they be now of another opinion, +and I cannot fix it upon them by any direct proof. For, not to insist on the +testimony of the Mohammedans (which yet I cannot but think of some little +weight in a point of this nature), it is allowed by the most sagacious critics +that the second book of Ezra was written by a Christian indeed,9 but yet one +who had been bred a Jew, and was intimately acquainted with the fables of the +Rabbins;10 and the story itself is perfectly in the taste and way of thinking +of those men. + e See the chap. 3, p. 39, note e. + f By taking of bribes, says al Beidāwi; meaning, probably, the money +they took for dispensing with the commands of GOD, and by way of commutation. + + 1 Vide Reland. de Jure Militari Mohammedanor. p. 17 and 50. + 2 Al Beidāwi. 3 See cap. 2, p. 28. +4 Al Beidāwi, al Zamakhshari, &c. 5 Connect. part i. l. 5, p. 329. + 6 Athanasius junior, in Synopsi S. Script. tom. ii. p. 86. Leontius +Byzantin. de Sectis, p. 428. 7 Cap. xiv. 20, &c. 8 Loco +citat. 9 See 2 Esdras ii. 43-47; and vii. 28, &c. 10 +Vide Dodwelli Dissert. Cyprian. Dissert. 4, § 2. Whiston's Essay on the +Apostolical Constit. p. 34, 76, and 304, &c.; et Fabricii Codic. Apocryph. +Novi Test. part ii. p. 936, &c. + + + Moreover, the complete number of months with GOD, is twelve months,g +which were ordained in the book of GOD,h on the day whereon he created the +heavens and the earth: of these, four are sacred.i This is the right +religion: therefore deal not unjustly with yourselves therein. But attack the +idolaters in all the months, as they attack you in all;k and know that GOD is +with those who fear him. + Verily the transferring of a sacred month to another month, is an +additional infidelity.l The unbelievers are led into an error thereby: they +allow a month to be violated one year, and declare it sacred another year,m +that they may agree in the number of months which GOD hath commanded to be +kept sacred; and they allow that which GOD hath forbidden. The evil of their +actions hath been prepared for them: for GOD directeth not the unbelieving +people. + O true believers, what ailed you, that when it was said unto you, Go +forth to fight for the religion of GOD, ye inclined heavily towards the +earth?n Do ye prefer the present life to that which is to come? But the +provision of this life, in respect of that which is to come, is but slender. + Unless ye go forth when ye are summoned to war, God will punish you with +a grievous punishment; and he will place another people in your stead,o and ye +shall not hurt him at all; for GOD is almighty. +40 If ye assist not the prophet, verily GOD will assist him, as he assisted +him formerly, when the unbelievers drove him out of Mecca, the second of two:p +when they were both in the cave: when he said unto his companion, Be not +grieved, for GOD is with us.q And GOD sent down his securityr upon him, and +strengthened him with armies of angels, whom ye saw not.s And he made the +word of those who believed not to be abased, and the word of GOD was exalted: +for GOD is mighty and wise. + + g According to this passage, the intercalation of a month every third +or second year, which the Arabs had learned of the Jews, in order to reduce +their lunar years to solar years, is absolutely unlawful. For by this means +they fixed the time of the pilgrimage and of the fast of Ramadān to certain +seasons of the year which ought to be ambulatory.1 + h viz., The preserved table. + i See the Prelim. Discourse, Sect. VII. + k For it is not reasonable that you should observe the sacred months +with regard to those who do not acknowledge them to be sacred, but make war +against you therein.2 + l This was an invention or innovation of the idolatrous Arabs, whereby +they avoided keeping a sacred month, when it suited not their conveniency, by +keeping a profane month in its stead; transferring, for example, the +observance of Moharram to the succeeding month Safar. The first man who put +this in practice, they say, was Jonāda Ebn Awf, of the tribe of Kenāna.3 + These ordinances relating to the months were promulgated by Mohammed +himself at the pilgrimage of valediction.4 + m As did Jonāda, who made public proclamation at the assembly of +pilgrims, that their gods had allowed Moharram to be profane, whereupon they +observed it not; but the next year he told them that the gods had ordered it +to be kept sacred.5 + n viz., In the expedition of Tabūc, a town situate about half-way +between Medina and Damascus, which Mohammed undertook against the Greeks, with +an army of thirty thousand men, in the ninth year of the Hejra. On this +expedition the Moslems set out with great unwillingness, because it was +undertaken in the midst of the summer heats, and at a time of great drought +and scarcity; whereby the soldiers suffered so much, that this army was called +the distressed army: besides, their fruits were just ripe, and they had much +rather have stayed to have gathered them.6 + o See chap. 5, p. 80. + p That is, having only Abu Becr with him. + q See the Prelim. Disc. Sect. II. p. 39. + r See before, p. 137, note u. + s Who, as some imagine, guarded him in the cave. Or the words may +relate to the succours from heaven which Mohammed pretended to have received +in several encounters; as at Bedr, the war of the ditch, and the battle of +Honein. + + 1 See Prid. Life of Mahomet, p. 65, &c., and the Prelim. Disc. Sect. +IV. and VII. 2 See cap. 2, p. 20. 3 Al Beidāwi, +Jallalo'ddin. Vide Poc. Spec. p. 323, and the Prelim. Disc. Sect. VII. + 4 Abulfeda, Vit. Moh. p. 132. 5 Al Beidāwi. +6 Idem, Jallalo'ddin. Vide Abulfeda, Vit. Moh. p. 123. + + + Go forth to battle, both light and heavy,t and employ your substance and +your persons for the advancement of GOD's religion. This will be better for +you, if ye know it. + If it had been a near advantage, and a moderate journey, they had surely +followed thee;u but the way seemed tedious unto them: and yet they will swear +by GOD, saying, If we had been able, we had surely gone forth with you. They +destroy their own souls; for GOD knoweth that they are liars. + GOD forgive thee! why didst thou give them leave to stay at home,x until +they who speak the truth, when they excuse themselves, had become manifested +unto thee, and thou hadst known the liars. + They who believe in GOD and the last day, will not ask leave of thee to +be excused from employing their substance and their persons for the +advancement of GOD's true religion; and GOD knoweth those who fear him. + Verily they only will ask leave of thee to stay behind, who believe not +in GOD and the last day, and whose hearts doubt concerning the faith: +wherefore they are tossed to and fro in their doubting. + If they had been willing to go forth with thee, they had certainly +prepared for that purpose a provision of arms and necessaries: but GOD was +averse to their going forth; wherefore he rendered them slothful, and it was +said unto them, Sit ye still with those who sit still.y + If they had gone forth with you, they had only been a burden unto you, +and had run to and fro between you, stirring you up to sedition; and there +would have been some among you, who would have given ear unto them: and GOD +knoweth the wicked. + They formerly sought to raise a sedition,z and they disturbed thy +affairs, until the truth came, and the decree of GOD was made manifest; +although they were adverse thereto. + There is of them who saith unto thee, Give me leave to stay behind, and +expose me not to temptation.a Have they not fallen into temptation at home?b +But hell will surely encompass the unbelievers. +50 If good happen unto thee, it grieveth them: but if a misfortune befall +thee, they say, We ordered our business before;c and they turn their backs, +and rejoice at thy mishap. + Say, Nothing shall befall us, but what GOD hath decreed for us; he is our +patron; and on GOD let the faithful trust. + + t i.e., Whether the expedition be agreeable or not; or whether ye have +sufficient arms and provisions or not; or whether ye be on horseback or on +foot, &c. + u That is, had there been no difficulties to surmount in the expedition +of Tabūc, and the march thither had been short and easy, so that the plunder +might have cost them little or no trouble, they would not have been so +backward. + x For Mohammed excused several of his men, on their request, from going +on this expedition; as Abda'llah Ebn Obba and his hypocritical adherents, and +also three of the Ansārs, for which he is here reprehended. + y i.e., With the women and children, and other impotent people. + z As they did at the battle of Ohod.1 + a By obliging me to go, against my will, on an expedition, the +hardships of which may tempt me to rebel or to desert. It is related that one +Jadd Ebn Kais said that the Ansārs well knew he was much given to women, and +he dared not trust himself with the Greek girls; wherefore he desired he might +be left behind, and he would assist them with his purse.2 + b Discovering their hypocrisy by their backwardness to go to war for +the promotion of the true religion. + c That is, we took care to keep out of harm's way by staying at home. + + 1 See cap. 3, p. 45, &c. 2 Al Beidāwi. + + + Say, Do ye expect any other should befall us, than one of the two most +excellent things; either victory or martyrdom? But we expect concerning you, +that GOD inflict a punishment on you, either from himself, or by our hands.d +Wait, therefore, to see what will be the end of both; for we will wait for +you. + Say, Expend your money in pious uses, either voluntarily, or by +constraint, it shall not be accepted of you; because ye are wicked people. + And nothing hindereth their contributions from being accepted of them, +but that they believe not in GOD and his apostle, and perform not the duty of +prayer, otherwise than sluggishly; and expend not their money for God's +service, otherwise than unwillingly. + Let not therefore their riches, or their children cause thee to marvel. +Verily GOD intendeth only to punish them by these things in this world; and +that their souls may depart while they are unbelievers. + They swear by GOD that they are of you;e yet they are not of you, but are +people who stand in fear.f + If they find a place of refuge, or caves, or a retreating hole, they +surely turn towards the same, and in a headstrong manner, haste thereto. + There is of them also who spreadeth ill reports of thee, in relation to +thy distribution of the alms: yet if they receive part thereof, they are well +pleased; but if they receive not a part thereof, behold, they are angry.g + But if they had been pleased with that which GOD and his apostle had +given them, and had said, GOD is our support; GOD will give unto us of his +abundance, and his prophet also; verily unto GOD do we make our supplications: +it would have been more decent. +60 Alms are to be distributedh only unto the poor, and the needy,i and +those who are employed in collecting and distributing the same, and unto those +whose hearts are reconciled,k and for the redemption of captives, and unto +those who are in debt and insolvent, and for the advancement of GOD'S +religion, and unto the traveller. This is an ordinance from GOD: and GOD is +knowing and wise. + There are some of them who injure the prophet, and say, He is an ear.l +Answer, He is an ear of good unto you:m he believeth in GOD, and giveth credit +to the faithful, and is a mercy unto such of you who believe. + + d i.e., Either by some signal judgment from heaven, or by remitting +their punishment to the true believers. + e viz., Staunch Moslems. + f Hypocritically concealing their infidelity, lest ye should chastise +them, as ye have done the professed infidels and apostates; and yet ready to +avow their infidelity, when they think they may do it with safety. + g This person was Abu'l Jowādh the hypocrite, who said Mohammed gave +them away among the keepers of sheep only; or, as others suppose, Ebn +Dhi'lkhowaisara, who found fault with the prophet's distribution of the spoils +taken at Honein, because he gave them all among the Meccans, to reconcile and +gain them over to his religion and interest.3 + h See what is said as to this point in the Prelim. Disc. Sect. IV. + i The commentators make a distinction between these two words in the +original, fakīr and meskīn; one, they say, signifies him who is utterly +destitute both of money and means of livelihood; the other, one who is in want +indeed, but is able to get something towards his own support. But to which of +the two words either of these different significations properly belongs, the +critics differ. + k That is, who were lately enemies to the faithful, but have now +embraced Mohammedism, and entered into amity with them. For Mohammed, to gain +their hearts and confirm them in his religion, made large presents to the +chief of the Koreish out of the spoils at Honein, as has been just now +mentioned.4 But this law they say became of no obligation when the Mohammedan +faith was established, and stood not in need of such methods for its support. + l i.e., He hears everything that we say; and gives credit to all the +stories that are carried to him. + m Giving credit to nothing that may do you hurt. + + 3 Idem. Vide Abulfeda. Vit. Moh. p. 118, 119. 4 Abulfeda, +ibid. + + + But they who injure the apostle of GOD, shall suffer a painful +punishment. + They swear unto you by GOD, that they may please you; but it is more just +that they should please GOD and his apostle, if they are true believers. + Do they not know that he who opposeth GOD and his apostle, shall without +doubt be punished with the fire of hell; and shall remain therein forever? +This will be great ignominy. + The hypocrites are apprehensive lest a Suran should be revealed +concerning them, to declare unto them that which is in their hearts. Say unto +them, Scoff ye; but GOD will surely bring to light that which ye fear should +be discovered. + And if thou ask them the reason of this scoffing, they say, Verily we +were only engaged in discourse; and jesting among ourselves.o Say, Do ye +scoff at GOD and his signs, and at his apostle? + offer not an excuse: now are ye become infidels, after your faith. If we +forgive a part of you, we will punish a part, for that they have been wicked +doers. + Hypocritical men and women are the one of them of the other: they command +that which is evil, and forbid that which is just, and shut their hands from +giving alms. They have forgotten GOD; wherefore he hath forgotten them: +verily the hypocrites are those who act wickedly. + GOD denounceth unto the hypocrites, both men and women, and to the +unbelievers, the fire of hell; they shall remain therein forever: this will be +their sufficient reward; GOD hath cursed them, and they shall endure a lasting +torment. +70 As they who have been before you, so are ye. They were superior to you +in strength, and had more abundance of wealth and of children; and they +enjoyed their portion in this world; and ye also enjoy your portion here, as +they who have preceded you enjoyed their portion. And ye engage yourselves in +vain discourses, like unto those wherein they engaged themselves. The works +of these are vain both in this world and in that which is to come; and these +are they who perish. + Have they not been acquainted with the history of those who have been +before them? of the people of Noah, and of Ad, and of Thamud, and of the +people of Abraham, and of the inhabitants of Madian, and of the cities which +were overthrown?p Their apostles came unto them with evident demonstrations: +and GOD was not disposed to treat them unjustly; but they dealt unjustly with +their own souls. + And the faithful men, and the faithful women, are friends one to another: +they command that which is just, and they forbid that which is evil; and they +are constant at prayer, and pay their appointed alms; and they obey GOD and +his apostle: unto these will GOD be merciful; for he is mighty and wise. + + n So the Mohammedans call a chapter of the Korān.5 + o It is related that in the expedition of Tabūc, a company of +hypocrites passing near Mohammed, said to one another, Behold that man! he +would take the strongholds of Syria. Away! away!-which being told the +prophet, he called them to him, and asked them why they had said so? Whereto +they replied with an oath that they were not talking of what related to him or +his companions, but were only diverting themselves with indifferent discourse +to beguile the tediousness of the way.6 + p Namely, Sodom and Gomorrah, and the other cities which shared their +fate, and are thence called al Motakifāt, or the subverted.7 + + 5 See the Prelim. Disc. Sect. III. 6 Al Beidāwi. 7 See +cap. II. + + + GOD promiseth unto the true believers, both men and women, gardens +through which rivers flow, wherein they shall remain forever; and delicious +dwellings in gardens of perpetual abode:q but good-will from GOD shall be +their most excellent reward. This will be great felicity. + O prophet, wage war against the unbelievers and the hypocrites, and be +severe unto them: for their dwelling shall be hell; an unhappy journey shall +it be thither! + They swear by GOD that they said not what they are charged with: yet they +spake the word of infidelity, and became unbelievers after they had embraced +Islām.r And they designed that which they could not effect;s and they did not +disapprove the design for any other reason than because GOD and his apostle +had enriched them of his bounty.t If they repent, it will be better for them; +but if they relapse, GOD will punish them with a grievous torment, in this +world and in the next; and they shall have no portion on earth, nor any +protector. + There are some of them who made a covenant with GOD, saying, Verily if he +give us of his abundance, we will give alms, and become righteous people.u + Yet when they had given unto him of his abundance, they became covetous +thereof, and turned back, and retired afar off. + Wherefore he hath caused hypocrisy to succeed in their hearts, until the +day whereon they shall meet him; for that they failed to perform unto GOD that +which they had promised him, and for that they prevaricated. + Do they not know that GOD knoweth whatever they conceal, and their +private discourses; and that GOD is the knower of secrets? + + q Literally, gardens of Eden; but the commentators do not take the word +Eden in the sense which it bears in Hebrew, as has been elsewhere observed.8 + r It is related that al Jallās Ebn Soweid hearing some passages of this +chapter, which sharply reprehend those who refused to go on the above- +mentioned expedition of Tabūc, declared that if what Mohammed said of his +brethren was true, they were worse than asses; which coming to the prophet's +ear, he sent for him; and he denied the words upon oath. But on the immediate +revelation of this passage, he confessed his fault, and his repentance was +accepted.9 + s The commentators tell us that fifteen men conspired to kill Mohammed +in his return from Tabūc by pushing him from his camel into a precipice, as he +rode by night over the highest part of al Akaba. But when they were going to +execute their design, Hodheifa, who followed and drove the prophet's camel, +which was led by Ammār Ebn Yāser, hearing the tread of camels and the clashing +of arms, gave the alarm, upon which they fled. Some, however, suppose the +design here meant was a plot to expel Mohammed from Medina.10 + t For Mohammed's residing at Medina was of great advantage to the +place, the inhabitants being generally poor, and in want of most conveniences +of life; but on the prophet's coming among them, they became possessed of +large herds of cattle and money also. Al Beidāwi says that the above-named al +Jallās in particular, having a servant killed, received by Mohammed's order no +less than ten thousand dirhems, or about three hundred pounds, as a fine for +the redemption of his blood. + u An instance of this is given in Thalaba Ebn Hateb, who came to +Mohammed and desired him to beg of GOD that he would bestow riches on him. +The prophet at first advised him rather to be thankful for the little he had +than to covet more, which might become a temptation to him; but on Thalaba's +repeated request and solemn promise that he would make a good use of his +riches, he was at length prevailed on, and preferred the petition to GOD. +Thalaba in a short time grew vastly rich, which, Mohammed being acquainted +with, sent two collectors to gather the alms. Other people readily paid them; +but, when they came to Thalaba, and read the injunction to him out of the +Korān, he told them that it was not alms, but tribute, or next kin to tribute, +and bid them go back till he had better considered of it. Upon which this +passage was revealed; and when Thalaba came afterwards and brought his alms, +Mohammed told him that GOD had commanded him not to accept it, and threw dust +upon his head, saying, This is what thou hast deserved. He then offered his +alms to Abu Becr, who refused to accept them, as did Omar some years after, +when he was Khalīf.1 + + 8 See the Prelim. Disc. p. 75. 9 Al Beidāwi. 10 +Idem. 1 Idem. + + +80 They who traduce such of the believers as are liberal in giving alms +beyond what they are obliged, and those who find nothing to give, but what +they gain by their industry;x and therefore scoff at them: GOD shall scoff at +them, and they shall suffer a grievous punishment. + Ask forgiveness for them, or do not ask forgiveness for them; it will be +equal. If thou ask forgiveness for them seventy times, GOD will by no means +forgive them.y This is the divine pleasure, for that they believe not in GOD, +and his apostle; and GOD directeth not the ungodly people. + They who were left at home in the expedition of Tabūc, were glad of their +staying behind the apostle of GOD, and were unwilling to employ their +substance and their persons for the advancement of GOD's true religion; and +they said, Go not forth in the heat.z Say, the fire of hell will be hotter; +if they understood this. + Wherefore let them laugh little, and weep much, as a reward for that +which they have done. + If GOD bring thee back unto some of them,a and they ask thee leave to go +forth to war with thee, say, Ye shall not go forth with me for the future, +neither shall ye fight an enemy with me; ye were pleased with sitting at home +the first time; sit ye at home therefore with those who stay behind. + Neither do thou ever pray over any of them who shall die,b neither stand +at his gravec for that they believed not in GOD and his apostle, and die in +their wickedness. + Let not their riches or their children cause thee to marvel: for GOD +intendeth only to punish them therewith in this world, and that their souls +may depart, while they are infidels. + When a Surad is sent down, wherein it is said, Believe in GOD, and go +forth to war with his apostle; those who are in plentiful circumstances among +them ask leave of thee to stay behind, and say, Suffer us to be of the number +of those who sit at home. + They are well pleased to be with those who stay behind, and their hearts +are sealed up; wherefore they do not understand. + + x Al Beidāwi relates that Mohammed, exhorting his followers to +voluntary alms, among others, Abda'lrahmān Ebn Awf gave four thousand dirhems, +which was one-half of what he had; Asem Ebn Adda gave a hundred beasts' loads +of dates; and Abu Okail a saį, which is no more than a sixtieth part of a +load, of the same fruit, but was the half of what he had earned by a night's +hard work. This Mohammed accepted: whereupon the hypocrites said that +Abda'lrahmān and Asem gave what they did out of ostentation, and that GOD and +his apostle might well have excused Abu Okail's mite; which occasioned this +passage. + I suppose this collection was made to defray the charge of the +expedition of Tabūc, towards which, as another writer tells us, Abu Becr +contributed all that he had, and Othmān very largely, viz., as it is said, +three hundred camels for slaughter, and a thousand dinārs of gold.2 + y In the last sickness of Abda'llah Ebn Obba, the hypocrite (who died +in the ninth year of the Hejra), his son, named also Abda'llah, came and asked +Mohammed to beg pardon of GOD for him, which he did, and thereupon the former +part of this verse was revealed. But the prophet, not taking that for a +repulse, said he would pray seventy times for him; upon which the latter part +of the verse was revealed, declaring it would be absolutely in vain. It may +be observed that the numbers seven, and seventy, and seven hundred, are +frequently used by the eastern writers, to signify not so many precisely, but +only an indefinite number, either greater or lesser,3 several examples of +which are to be met with in the scripture.4 + z This they spoke in a scoffing manner to one another, because, as has +been observed, the expedition of Tabūc was undertaken in a very hot and dry +season. + a That is, if thou return in safety to Medina to the hypocrites, who +are here called some of them who stayed behind, because they were not all +hypocrites. The whole number is said to have been twelve.1 + b This passage was also revealed on account of Abda'llah Ebn Obba. In +his last illness he desired to see Mohammed, and, when he was come, asked him +to beg forgiveness of GOD for him, and requested that his corpse might be +wrapped up in the garment that was next his body (which might have the same +efficacy with the habit of a Franciscan), and that he would pray over him when +dead. Accordingly, when he was dead, the prophet sent his shirt, or inner +vestment, to shroud the corpse, and was going to pray over it, but was +forbidden by these words. Some say they were not revealed till he had +actually prayed for him.2 + c Either by assisting at his funeral, or visiting his sepulchre. + d See before, p. 142, note n. + + 2 Abulfed. Vit. Moh. p. 123. 3 Al Beidāwi. 4 Matth. +xviii. 22. 1 Al Beidāwi. +2 Idem. + + + But the apostle, and those who have believed with him, expose their +fortunes and their lives for God's service; they shall enjoy the good things +of either life, and they shall be happy. +90 GOD hath prepared for them gardens through which rivers flow; they shall +remain therein forever. This will be great felicity. + And certain Arabs of the desert came to excuse themselves,e praying that +they might be permitted to stay behind; and they sat at home who had renounced +GOD and his apostle. But a painful punishment shall be inflicted on such of +them as believe not. + In those who are weak, or are afflicted with sickness, or in those who +find not wherewith to contribute to the war,f it shall be no crime if they +stay at home; provided they behave themselves faithfully towards GOD and his +apostle. There is no room to lay blame on the righteous; for GOD is gracious +and merciful: + nor on those, unto whom, when they came unto thee, requesting that thou +wouldest supply them with necessaries for travelling, thou didst answer, I +find not wherewith to supply you, returned, their eyes shedding tears for +grief, that they found not wherewith to contribute to the expedition.g + But there is reason to blame those who ask leave of thee to sit at home, +when they are rich. They are pleased to be with those who stay behind, and +GOD hath sealed up their hearts; wherefore they do not understand. + They will excuse themselves unto you, when ye are returned unto them. +Say, Excuse not yourselves; we will by no means believe you: GOD hath +acquainted us with your behavior; and GOD will observe his actions, and his +apostle also: and hereafter shall ye be brought before him who knoweth that +which is hidden, and that which is manifest; and he will declare unto you that +which ye have done. + They will swear unto you by GOD, which ye have done. They will swear +unto you by GOD, when ye are returned unto them, that ye may let them alone.h +Let them alone, therefore, for they are an abomination, and their dwelling +shall be hell, a reward for that which they have deserved. + They will swear unto you, that ye may be well pleased with them; but if +ye be well pleased with them, verily GOD will not be well pleased with people +who prevaricate. + The Arabs of the desert are more obstinate in their unbelief and +hypocrisy; and it is easier for them to be ignorant of the ordinances of that +which GOD hath sent down unto his apostle;i and GOD is knowing and wise. + Of the Arabs of the desert there is who reckoneth that which he expendeth +for the service of God, to be as tribute,k and waiteth that some change of +fortunel may befall you. A change for evil shall happen unto them; for GOD +both heareth and knoweth. + + e These were the tribes of Asad and Ghatfān, who excused themselves on +account of the necessities of their families, which their industry only +maintained. But some write they were the family of Amer Ebn al Tofail, who +said that if they went with the army, the tribe of Tay would take advantage of +their absence, and fall upon their wives and children, and their cattle.3 + f By reason of their extreme poverty; as those of Joheina, Mozeina, and +Banu Odhra.4 + g The persons here intended were seven men of the Ansārs, who came to +Mohammed and begged he would give them some patched boots and soled shoes, it +being impossible for them to march so far barefoot in such a season; but he +told them he could not supply them; whereupon they went away weeping. Some, +however, say these were the Banu Mokren; and others, Abu Musa and his +companions.5 + h And not chastise them. + i Because of their wild way of life, the hardness of their hearts, +their not frequenting people of knowledge, and the few opportunities they have +of being instructed.6 + k Or a contribution exacted by force, the payment of which he can in no +wise avoid. + l Hoping that some reverse may afford a convenient opportunity of +throwing off the burden + + 3 Idem. 4 Idem. 5 Idem. 6 Idem. See the +Prelim. Disc. p. 10 and 23. + + +100 And of the Arabs of the desert there is who believeth in GOD, and in the +last day; and esteemeth that which he layeth out for the service of God to be +the means of bringing him near unto GOD, and the prayers of the apostle. Is +it not unto them the means of a near approach? GOD shall lead them into his +mercy; for GOD is gracious and merciful.m + As for the leaders and the first of the Mohājerīn, and the Ansārs,n and +those who have followed them in well doing; GOD is well pleased with them, and +they are well pleased in him: and he hath prepared for them gardens watered by +rivers; they shall remain therein forever. This shall be great felicity. + And of the Arabs of the desert who dwell round about you, there are +hypocritical persons:o and of the inhabitants of Medina there are some who are +obstinate in hypocrisy. Thou knowest them not, O prophet, but we know them: +we will surely punish them twice:p afterwards shall they be sent to a grievous +torment. + And others have acknowledged their crimes.q They have mixed a good +action with another which is bad:r peradventure GOD will be turned unto them; +for GOD is gracious and merciful. + Take alms of their substance, that thou mayest cleanse them, and purify +them thereby;s and pray for them: for thy prayers shall be a security of mind +unto them; and GOD both heareth and knoweth. + Do they not know that GOD accepteth repentance from his servants, and +accepteth alms; and that GOD is easy to be reconciled, and merciful? + Say unto them, Work as ye will; but GOD will behold your work, and his +apostle also, and the true believers: and ye shall be brought before him who +knoweth that which is kept secret, and that which is made public: and he will +declare unto you whatever ye have done. + + m The Arabs meant in the former of these two passages, are said to have +been the tribes of Asad, Ghatfān, and Banu Tamim; and those intended in the +latter, Abdallah, surnamed Dhū'lbajādīn, and his people.1 + n The Mohājerīn, or refugees, were those of Mecca, who fled thence on +account of their religion; and the Ansārs, or helpers, were those of Medina, +who received Mohammed and his followers into their protection, and assisted +them against their enemies. By the leaders of the Mohājerīn are meant those +who believed on Mohammed before the Hejra, or early enough to pray towards +Jerusalem, from which the Kebla was changed to the temple of Mecca in the +second year of the Hejra, or else such of them as were present at the battle +of Bedr. The leaders of the Ansārs were those who took the oath of fidelity +to him at al Akaba, either the first or the second time.2 + o i.e., In the neighbourhood of Medina. These were the tribes of +Joheina, Mozeina, Aslam, Ashjį, and Ghifār.3 + p Either by exposing them to public shame, and putting them to death; +or by either of those punishments, and the torment of the sepulchre: or else +by exacting alms of them by way of fine, and giving them corporal punishment.4 + q Making no hypocritical excuses for them. These were certain men, +who, having stayed at home instead of accompanying Mohammed to Tabūc, as soon +as they heard the severe reprehensions and threats of this chapter against +those who had stayed behind, bound themselves to the pillars of the mosque, +and swore that they would not loose themselves till they were loosed by the +prophet. But when he entered the mosque to pray, and was informed of the +matter, he also swore that he would not loose them without a particular +command from GOD; whereupon this passage was revealed, and they were +accordingly dismissed.5 + r Though they were backward in going to war, and held with the +hypocrites, yet they confessed their crime and repented. + s When these persons were loosed, they prayed Mohammed to take their +substance, for the sake of which they had stayed at home, as alms, to cleanse +them from their transgression; but he told them he had no orders to accept +anything from them: upon which this verse was sent down, allowing him to take +their alms.6 + + 1 Al Beidāwi. 2 Idem. 3 Idem. 4 Idem. + 5 Idem. 6 Idem. + + + And there are others who wait with suspense the decree of GOD: whether he +will punish them, or whether he will be turned unto them:t but GOD is knowing +and wise, + There are some who have built a temple to hurt the faithful, and to +propagate infidelity, and to foment division among the true believers,u and +for a lurking place for him who hath fought against GOD and his apostle in +time past;x and they swear, saying, Verily we intended no other than to do for +the best: but GOD is witness that they do certainly lie. + Stand not up to pray therein forever. There is a temple founded on +piety,y from the first day of its building. It is more just that thou stand +up to pray therein: therein are men who love to be purified;z for GOD loveth +the clean. +110 Whether therefore is he better, who hath founded his building on the +fear of GOD and his good will; or he who hath founded his building on the +brink of a bank of earth which is washed away by waters, so that it falleth +with him into the fire of hell? God directeth not the ungodly people. + Their building which they have built will not cease to be an occasion of +doubting in their hearts, until their hearts be cut in pieces;a and GOD is +knowing and wise. + Verily GOD hath purchased of the true believers their souls, and their +substance, promising them the enjoyment of paradise; on condition that they +fight for the cause of GOD: whether they slay or be slain, the promise for the +same is assuredly due by the law, and the gospel, and the Koran. And who +performeth his contract more faithfully than GOD? Rejoice therefore in the +contract which ye have made. This shall be great happiness. + + t The persons here intended were the three Ansārs whose pardon is +granted a little below. + u When Banu Amru Ebn Awf had built the temple or mosque of Kobā, which +will be mentioned by-and-bye, they asked Mohammed to come and pray in it, and +he complied with their request. This exciting the envy of their brethren, +Banu Ganem Ebn Awf, they also built a mosque, intending that the Imām or +priest who should officiate there should be Abu Amer, a Christian monk; but he +dying in Syria, they came to Mohammed and desired he would consecrate, as it +were, their mosque by praying in it. The prophet accordingly prepared himself +to go with them, but was forbidden by the immediate revelation of this +passage, discovering their hypocrisy and ill design; whereupon he sent Malec +Ebn al Dokhshom, Maan Ebn Addi, Amer Ebn al Sacan, and al Wahsha, the +Ethiopian, to demolish and burn it, which they performed, and made it a +dunghill. According to another account, this mosque was built a little before +the expedition of Tabūc, with a design to hinder Mohammed's men from engaging +therein; and when he was asked to pray there, he answered that he was just +setting out on a journey, but that when he came back, with GOD'S leave, he +would do what they desired; but when they applied to him again, on his return, +this passage was revealed.1 + x That is, Abu Amer, the monk, who was a declared enemy to Mohammed, +having threatened him at Ohod, that no party should appear in the field +against him, but he would make one of them; and, to be as good as his word, he +continued to oppose him till the battle of Honein, at which he was present, +and being put to flight with those of Hawāzen, he retreated into Syria, +designing to obtain a supply of troops from the Grecian emperor to renew the +war, but he died at Kinnisrīn. Others say that this monk was a confederate at +the war of the ditch, and that he fled thence into Syria.2 + y viz., That of Kobā, a place about two miles from Medina, where +Mohammed rested four days before he entered that city, in his flight from +Mecca, and where he laid the foundation of a mosque,3 which was afterwards +built by Banu Amru Ebn Awf. But according to a different tradition, the +mosque here meant was that which Mohammed built at Medina. + z Al Beidāwi says, that Mohammed walking once with the Mohājerīn to +Kobā, found the Ansārs sitting at the mosque door, and asked them whether they +were believers; and, on their being silent, repeated the question: whereupon +Omar answered, that they were believers; and Mohammed demanding whether they +acquiesced in the judgment Omar had made of them, they said yes. He then +asked them whether they would be patient in adversity and thankful in +prosperity; to which they answering in the affirmative, he swore by the LORD +of the Caaba that they were true believers. Afterwards he examined them as to +their manner of performing the legal washings, and, particularly, what they +did after easing themselves; they told him that in such a case they used three +stones, and after that washed with water: upon which he repeated these words +of the Korān to them. + a Some interpret these words of their being deprived of their judgment +and understanding; and others of the punishment they are to expect, either of +death in this world, or of the rack of the sepulchre, or the pains of hell. + + 1 Idem, Jallalo'ddin. 2 Idem. 3 Idem, Ebn Shohnah. +Vide Abulfed. Vit. Moh. p. 52. Where the translator, taking this passage of +the Korān, which is there cited, for the words of his author, has missed the +true sense. + + + The penitent, and those who serve God, and praise him, and who fast, and +bow down, and worship; and who command that which is just, and forbid that +which is evil, and keep the ordinances of GOD, shall likewise be rewarded with +paradise: wherefore bear good tidings unto the faithful. + It is not allowed unto the prophet, nor those who are true believers, +that they pray for idolaters,b although they be of kin, after it is become +known unto them, that they are inhabitants of hell.c + Neither did Abraham ask forgiveness for his father, otherwise than in +pursuance of a promise which he had promised unto him:d but when it became +known unto him, that he was an enemy unto GOD, he declared himself clear of +him.e Verily Abraham was pitiful and compassionate. + Nor is GOD disposed to lead people into error,f after that he hath +directed them, until that which they ought to avoid is become known unto them; +for GOD knoweth all things. + Verily unto GOD belongeth the kingdom of heaven and of earth; he giveth +life, and he causeth to die; and ye have no patron or helper besides GOD. + GOD is reconciled unto the prophet, and unto the Mohājerīn and the +Ansārs,g who followed him in the hour of distress,h after that it had wanted +little but that the hearts of a part of them had swerved from their duty: +afterwards was he turned unto them: for he was compassionate and merciful +towards them. + And he is also reconciled unto the three who were left behind,i so that +the earth became too straight for them, notwithstanding its spaciousness, and +their souls became straightened within them, and they considered that there +was no refuge from GOD, otherwise than by having recourse unto him. Then was +he turned unto them, that they might repent; for GOD is easy to be reconciled +and merciful. + + b This passage was revealed, as some think, on account of Abu Taleb, +Mohammed's uncle and great benefactor; who, on his death-bed, being pressed by +his nephew to speak a word which might enable him to plead his cause before +GOD, that is, to profess Islām, absolutely refused. Mohammed, however, told +him that he would not cease to pray for him, till he should be forbidden by +GOD; which he was by these words. Others suppose the occasion to have been +Mohammed's visiting his mother Amena's sepulchre at al Abwā, soon after the +taking of Mecca; for they say that while he stood at the tomb he burst into +tears, and said, I asked leave of GOD to visit my mother's tomb, and he +granted it me; but when I asked leave to pray for her, it was denied me.1 + c By their dying infidels. For otherwise it is not only lawful, but +commendable, to pray for unbelievers, while there are hopes of their +conversion. + d viz., To pray that GOD would dispose his heart to repentance. Some +suppose this was a promise made to Abraham by his father, that he would +believe in GOD. For the words may be taken either way. + e Desisting to pray for him, when he was assured by inspiration that he +was not to be converted; or after he actually died an infidel. See c. 6, p. +96. + f i.e., To consider or punish them as transgressors. This passage was +revealed to excuse those who had prayed for such of their friends as had died +idolaters, before it was forbidden; or else to excuse certain people who had +ignorantly prayed towards the first Kebla, and drank wine, &c. + g Having forgiven the crime they committed, in giving the hypocrites +leave to be absent from the expedition to Tabūc; or for the other sins which +they might, through inadvertence, have been guilty of. For the best men have +need of repentance.2 + h viz., In the expedition of Tabūc; wherein Mohammed's men were driven +to such extremities that (besides what they endured by reason of the excessive +heat) ten men were obliged to ride by turns on one camel, and provisions and +water were so scarce that two men divided a date between them, and they were +obliged to drink the water out of the camels' stomachs.3 + i Or, as it may be translated, who were left in suspense, whether they +should be pardoned or not.4 These were three Ansārs, named Caab Ebn Malec, +Helāl Ebn Omeyya, and Merāra Ebn Rabī, who went not with Mohammed to Tabūc, +and were therefore, on his return, secluded from the fellowship of the other +Moslems; the prophet forbidding any to salute them, or to hold discourse with +them. Under which interdiction they continued fifty days, till, on their +sincere repentance, they were at length discharged from it, by the revelation +of this passage.5 + + 1 Al Beidāwi. 2 Idem. 3 Al Beidāwi. 4 See +before, p. 147, note t. +5 Al Beidāwi, Jallalo'ddin Abulf. Vit. Moh. p. 133, 126. + + +120 O true believers, fear GOD and be with the sincere. + There was no reason why the inhabitants of Medina, and the Arabs of the +desert who dwell around them, should stay behind the apostle of GOD, or should +prefer themselves before him.k This is unreasonable: because they are not +distressed either by thirst, or labor, or hunger, for the defence of GOD'S +true religion; neither do they stir a step, which may irritate the +unbelievers; neither do they receive from the enemy any damage, but a good +work is written down unto them for the same; for GOD suffereth not the reward +of the righteous to perish. + And they contribute not any sum either small or great, nor do they pass a +valley; but it is written down unto them that GOD may reward them with a +recompense exceeding that which they have wrought. + The believers are not obliged to go forth to war altogether: if a part of +every band of them go not forth, it is that they may diligently instruct +themselves in their religion;l and may admonish their people, when they return +unto them, that they may take heed to themselves. + O true believers, wage war against such of the infidels as are near you;m +and let them find severityn in you: and know that GOD is with those who fear +him. + Whenever a Sura is sent down, there are some of them who say, Which of +you hath this caused to increase in faith? It will increase the faith of +those who believe, and they shall rejoice: + but unto those in whose hearts there is an infirmity, it will add further +doubt unto their present doubt; and they shall die in their infidelity. + Do they not see that they are tried every year once or twice?o yet they +repent not, neither are they warned. + And whenever a Sura is sent down, they look at one another, saying, Doth +any one see you?p then do they turn aside. GOD shall turn aside their hearts +from the truth; because they are a people who do not understand. + + k By not caring to share with him the dangers and fatigues of war. Al +Beidāwi tells us, that after Mohammed had set out for Tabūc, one Abu +Khaithama, sitting in his garden, where his wife, a very beautiful woman, had +spread a mat for him in the shade, and had set new dates and fresh water +before him, after a little reflection, cried out: This is not well that I +should thus take my ease and pleasure, while the apostle of GOD is exposed to +the scorching of the sunbeams and the inclemencies of the war; and immediately +mounting his camel, took his sword and lance, and went to join the army. + l That is, if some of every tribe of town be left behind, the end of +their being so left is that they may apply themselves to study, and attain a +more exact knowledge of the several points of their religion, so as to be able +to instruct such as, by reason of their continual employment in the wars, have +no other means of information. They say, that after the preceding passages +were revealed, reprehending those who had stayed at home during the expedition +of Tabūc, every man went to war, so that the study of religion, which is +rather more necessary for the defence and propagation of the faith than even +arms themselves, became wholly laid aside and neglected; to prevent which, for +the future, a convenient number are hereby directed to be left behind, that +they may have leisure to prosecute their studies. + m Either of your kindred or neighbours; for these claim your pity and +care in the first place, and their conversion ought first to be endeavoured. +The persons particularly meant in this passage are supposed to have been the +Jews of the tribes of Koreidha and Nadhīr, and those of Khaibar; or else the +Greeks of Syria.1 + n Or fierceness in war. + o i.e., By various kinds of trials, or by being called forth to war, +and by being made witnesses of GOD'S miraculous protection of the faithful. + p They wink at one another to rise and leave the prophet's presence, if +they think they can do it without being observed, to avoid hearing the severe +and deserving reproofs which they apprehended in every new revelation. The +persons intended are the hypocritical Moslems. + + 1 Al Beidāwi. + + + Now hath an apostle come unto you of our own nation,q an excellent +person: it is grievous unto him that ye commit wickedness; he is careful over +you, and compassionate and merciful towards the believers. +130 If they turn back, say, GOD is my support: there is no GOD but he. On +him do I trust; and he is the LORD of the magnificent throne. + + +________ + + +CHAPTER X. + +ENTITLED, JONAS;r REVEALED AT MECCA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + AL. R.s These are the signs of the wise book. + Is it a strange thing unto the men of Mecca, that we have revealed our +will unto a man from among them,t saying, Denounce threats unto men if they +believe not; and bear good tidings unto those who believe, that on the merit +of their sincerity they have an interest with their LORD? The unbelievers +say, This is manifest sorcery.u + Verily your LORD is GOD, who hath created the heavens and the earth in +six days; and then ascended his throne, to take on himself the government of +all things. There is no intercessor, but by his permission.x This is GOD, +your LORD; therefore serve him. Will ye not consider? + Unto him shall ye all return according to the certain promise of GOD; for +he produceth a creature, and then causeth it to return again; that he may +reward those who believe and do that which is right, with equity. But as for +the unbelievers, they shall drink boiling water, and they shall suffer a +grievous punishment, for that they have disbelieved. + It is he who hath ordained the sun to shine by day, and the moon for a +light by night; and had appointed her stations, that ye might know the number +of years, and the computation of time. GOD hath not created this, but with +truth. He explaineth his signs unto people who understand. + Moreover in the vicissitudes of night and day, and whatever GOD hath +created in heaven and earth, are surely signs unto men who fear him. + + q See chapter 3, p. 49, note n + r This prophet is mentioned towards the end of the chapter. + s See the Prelim. Disc. Sec. III. p. 46, 47. + t And not one of the most powerful among them neither; so that the +Koreish said it was a wonder GOD could find out no other messenger than the +orphan pupil of Abu Taleb.2 + u Meaning the Korān. According to the reading of some copies, the +words may be rendered, This man (i.e., Mohammed) is no other than a manifest +sorcerer. + x These words were revealed to refute the foolish opinion of the +idolatrous Meccans, who imagined their idols were intercessors with GOD for +them. + + 2 Idem. + + + Verily they who hope not to meet us at the last day, and delight in this +present life, and rest securely in the same, and who are negligent of our +signs; + their dwelling shall be hell fire, for that which they have deserved. + But as to those who believe, and work righteousness, their LORD will +direct them because of their faith; they shall have rivers flowing through +gardens of pleasure. +10 Their prayer therein shall be Praise be unto thee O GOD! and their +salutationy therein shall be Peace! + and the end of their prayer shall be, Praise be unto GOD, the LORD of all +creatures! + If GOD should cause evil to hasten unto men, according to their desire of +hastening good, verily their end had been decreed. Wherefore we suffer those +who hope not to meet us at the resurrection, to wander amazedly in their +error. + When evil befalleth a man, he prayeth unto us lying on his side, or +sitting, or standing:z but when we deliver him from his affliction, he +continueth his former course of life, as though he had not called upon us to +defend him against the evil which had befallen him. Thus was that which the +transgressors committed prepared for them. + We have formerly destroyed the generations who were before you, O men of +Mecca, when they had acted unjustly, and our apostles had come unto them with +evident miracles and they would not believe. Thus do we reward the wicked +people. + Afterwards did we cause you to succeed them in the earth; that we might +see how ye would act. + When our evident signs are recited unto them, they who hope not to meet +us at the resurrection, say, Bring a different Koran from this; or make some +change therein. Answer, It is not fit for me, that I should change it at my +pleasure: I follow that only which is revealed unto me. Verily I fear if I +should be disobedient unto my LORD, the punishment of the great day. + Say, If GOD had so pleased, I had not read it unto you, neither had I +taught you the same. I have already dwelt among you to the age of forty +years,a before I received it. Do ye not therefore understand? + And who is more unjust than he who deviseth a lie against GOD, or +accuseth his signs of falsehood? Surely the wicked shall not prosper. + They worship besides GOD, that which can neither hurt them or profit +them, and they say, These are our intercessors with GOD.b Answer, Will ye +tell GOD that which he knoweth not, neither in heaven nor in earth?c Praise +be unto him! and far be that from him, which they associate with him! +20 Men were professors of one religion only,d but they dissented therefrom; +and if a decree had not previously issued from thy LORD, deferring their +punishment, verily the matter had been decided between them, concerning which +they disagreed. + + y Either the mutual salutation of the blessed to one another, or that +of the angels to the blessed. + z i.e., In all postures, and at all times. + a For so old was Mohammed before he took upon him to be a prophet;1 +during which time his fellow-citizens well knew that he had not applied +himself to learning of any sort, nor frequented learned men, nor had ever +exercised himself in composing verses or orations whereby he might acquire the +art of rhetoric, or elegance of speech.2 A flagrant proof, says al Beidāwi, +that this book could be taught him by none but God. + b See the Prelim. Disc. Sect. I. p. 12, &c. + c viz., That he hath equals or companions either in heaven or on earth; +since he acknowledgeth none. + d That is to say, the true religion, or Islām, which was generally +professed, as some say, till Abel was murdered, or, as others, till the days +of Noah. Some suppose the first ages after the Flood are here intended: +others, the state of religion in Arabia, from the time of Abraham to that of +Amru Ebn Lohai, the great introducer of idolatry into that country. + +1 See the Prelim. Disc. p. 33. Abulfeda, Vit. Moh. c. 7. 2 See the +Prelim. Disc. p. 21, &c. + + + They say, Unless a sign be sent down unto him from his LORD, we will not +believe. Answer, Verily that which is hidden is known only unto GOD: wait, +therefore, the pleasure of God; and I also will wait with you. + And when we caused the men of Mecca to taste mercy, after an affliction +which had befallen them, behold, they devised a stratagem against our signs.e +Say unto them, GOD is more swift in executing a stratagem, than ye. Verily +our messengersf write down that which ye deceitfully devise. + It is he who hath given you conveniences for travelling by land and by +sea; so that ye be in ships, which sail with them, with a favorable wind, and +they rejoice therein. And when a tempestuous wind overtaketh them, and waves +come upon them from every side, and they think themselves encompassed with +inevitable dangers; they call upon GOD, exhibiting the pure religion unto +him,g and saying, Verily if thou deliver us from this peril, we will be of +those who give thanks. + But when he hath delivered them, behold, they behave themselves +insolently in the earth, without justice. O men, verily the violence which ye +commit against your own souls, is for the enjoyment of this present life only; +afterwards unto us shall ye return, and we will declare unto you that which ye +have done. + Verily the likeness of this present life is no other than as water, which +we send down from heaven, and wherewith the productions of the earth are +mixed, of which men eat, and cattle also, until the earth receive its vesture, +and be adorned with various plants: the inhabitants thereof imagine that they +have power over the same; but our command cometh unto it by night, or by day, +and we render it as though it had been mowen, as though it had not yesterday +abounded with fruits. Thus do we explain our signs unto people who consider. + GOD inviteth unto the dwelling of peace,h and directeth whom he pleaseth +into the right way. + They who do right shall receive a most excellent reward, and a +superabundant addition;i neither blacknessk nor shame shall cover their faces. +These shall be the inhabitants of paradise; they shall continue therein +forever. + But they who commit evil shall receive the reward of evil, equal +thereunto,l and they shall be covered with shame, (for they shall have no +protector against GOD); as though their faces were covered with the profound +darkness of the night. These shall be the inhabitants of hell fire: they +shall remain therein forever. + + e For it is said that they were afflicted with a dearth for seven +years, so that they were very near perishing; but no sooner relieved by GOD'S +sending them plenty, than they began again to charge Mohammed with imposture, +and to ridicule his revelations.3 + f i.e., The guardian angels. + g That is, applying themselves to GOD only, and neglecting their idols; +their fears directing them in such an extremity to ask help of him only who +could give it. + h viz., Paradise. + i For their reward will vastly exceed the merit of their good works. +Al Ghazāli supposes this additional recompense will be the beatific vision.4 + k See the Prelim. Disc. p. 67, &c. + l i.e., Though the blessed will be rewarded beyond their deserts, yet +GOD will not punish any beyond their demerits, but treat them with the +exactest justice. + + 3 Al Beidāwi. 4 See the Prelim. Disc. p. 78. + + + On the day of the resurrection we will gather them altogether; then will +we say unto the idolaters, Get ye to your place, ye and your companions:m and +we will separate them from one another; and their companions will say unto +them, Ye do not worship us;n +30 and GOD is a sufficient witness between us and you; neither did we mind +your worshipping of us. + There shall every soul experienceo that which it shall have sent before +it;p and they shall be brought before GOD their true LORD; and the false +deities which they vainly imagined, shall disappear from before them. + Say, Who provideth you food from heaven and earth? or who hath the +absolute power over the hearing and the sight? and who bringeth forth the +living from the dead, and bringeth forth the dead from the living? and who +governeth all things? They will surely answer, GOD. Say, Will ye not +therefore fear him? + This is therefore GOD your true LORD: and what remaineth there after +truth, except error? How therefore are ye turned aside from the truth? + Thus is the word of thy LORD verified upon them who do wickedly; that +they believe not. + Say, Is there any of your companions who produceth a creature, and then +causeth it to return unto himself? Say, GOD produceth a creature, and then +causeth it to return unto himself. How therefore are ye turned aside from his +worship? + Say, Is there any of your companions who directeth unto the truth. Say, +GOD directeth unto the truth. Whether is he, therefore, who directeth unto +the truth, more worthy to be followed; or he who directeth not, unless he be +directed? What aileth you therefore, that ye judge as ye do? + And the greater part of them follow an uncertain opinion only; but a mere +opinion attaineth not unto any truth. Verily GOD knoweth that which they do. + This Koran could not have been composed by any except GOD; but it is a +confirmation of that which was revealed before it, and an explanation of the +scripture; there is no doubt thereof; sent down from the LORD of all +creatures. + Will they say, Mohammed hath forged it? Answer, Bring therefore a +chapter like unto it; and call whom you may to your assistance, besides GOD, +if ye speak truth. +40 But they have charged that with falsehood, the knowledge whereof they do +not comprehend, neither hath the interpretation thereof come unto them. In +the same manner did those who were before them accuse their prophets of +imposture; but behold, what was the end of the unjust! + There are some of them who believe therein; and there are some of them +who believe not therein:q and thy LORD well knoweth the corrupt doers. + If they accuse thee of imposture, say, I have my work, and ye have your +work; ye shall be clear of that which I do, and I will be clear of that which +ye do. + There are some of them who hearken unto thee; but wilt thou make the deaf +to hear, although they do not understand? + + m That is, your idols, or the companions which ye attributed unto GOD. + n But ye really worshipped your own lusts, and were seduced to +idolatry, not by us, but by your own superstitious fancies. It is pretended +that GOD will, at the last day, enable the idols to speak, and that they will +thus reproach their worshippers, instead of interceding for them, as they +hoped. Some suppose the angels, who were also objects of the worship of the +pagan Arabs, are particularly intended in this place. + o Some copies instead of tablu, read tatiu , i.e., shall follow, or +meditate upon. + p See chapter 2, p. 11, note r. + q i.e., There are some of them who are inwardly well satisfied of the +truth of thy doctrine, though they are so wicked as to oppose it; and there +are others of them who believe it not, through prejudice and want of +consideration. Or the passage may be understood in the future tense, of some +who should afterwards believe, and repent, and of others who should die +infidels.1 + + 1 Al Beidāwi. + + + And there are some of them who look at thee; but wilt thou direct the +blind, although they see not?r + Verily GOD will not deal unjustly with men in any respect: but men deal +unjustly with their own souls.s + On a certain day he will gather them together, as though they had not +tarriedt above an hour of a day: they shall know one another.u Then shall +they perish who have denied the meeting of GOD; and were not rightly directed. + Whether we cause thee to see a part of the punishment wherewith we have +threatened them, or whether we cause thee to die before thou see it; unto us +shall they return: then shall GOD be witness of that which they do. + Unto every nation hath an apostle been sent; and when their apostle came, +the matter was decided between them with equity;x and they were not treated +unjustly. + The unbelievers say, When will this threatening be made good, if ye speak +truth? +50 Answer, I am able neither to procure advantage unto myself, nor to avert +mischief from me, but as GOD pleaseth. Unto every nation is a fixed term +decreed; when their term therefore is expired, they shall not have respite for +an hour, neither shall their punishment be anticipated. + Say, Tell me, if the punishment of GOD overtake you by night, or by day, +what part thereof will the ungodly wish to be hastened? + When it falleth on you, do ye then believe it? Now do ye believe, and +wish it far from you, when as ye formerly desired it should be hastened? + Then shall it be said unto the wicked, Taste the punishment of eternity; +would ye receive other than the reward of that which ye have wrought? + They will desire to know of thee, whether this be true. Answer, Yea, by +my LORD, it is certainly true; neither shall ye weaken God's power so as to +escape it. + Verily, if every soul which hath acted wickedly had whatever is on the +earth, it would willingly redeem itself therewith at the last day. Yet they +will conceal their repentance,y after they shall have seen the punishment; and +the matter shall be decided between them with equity, and they shall not be +unjustly treated. + Doth not whatsoever is in heaven and on earth belong unto GOD? Is not +the promise of GOD true? But the greater part of them know it not. + He giveth life, and he causeth to die: and unto him shall ye all return. + O men, now hath an admonition come unto you from your LORD, and a remedy +for the doubts which are in your breasts; and a direction, and mercy unto the +true believers. + Say, Through the grace of GOD, and his mercy; therein therefore let them +rejoice; this will be better than what they heap together of worldly riches. + + r These words were revealed on account of certain Meccans, who seemed +to attend while Mohammed read the Korān to them, or instructed them in any +point of religion, but yet were as far from being convinced or edified, as if +they had not heard him at all.2 + s For GOD deprives them not of their senses or understanding; but they +corrupt and make an ill use of them. + t Either in the world or in the grave. + u As if it were but a little while since they parted. But this will +happen during the first moments only of the resurrection; for afterwards the +terror of the day will disturb and take from them all knowledge of one +another.3 + x By delivering the prophet and those who believed on him, and +destroying the obstinate infidels. + y To hide their shame and regret;4 or because their surprise and +astonishment will deprive them of the use of speech.5 Some, however, +understand the verb which is here rendered will conceal, in the contrary +signification, which it sometimes bears; and then it must be translated-They +will openly declare their repentance, &c. + + 2 Idem. See cap. 6, p. 90. 3 Idem. 4 Jallalo'ddin. + 5 Al Beidāwi. + + +60 Say, Tell me; of that which GOD hath sent down unto you for food, have +ye declared part to be lawful,z and other part to be unlawful? Say, Hath GOD +permitted you to make this distinction? or do ye devise a lie concerning GOD? + But what will be the opinion of those who devise a lie concerning GOD, on +the day of the resurrection? Verily GOD is endued with beneficence towards +mankind; but the greater part of them do not give thanks. + Thou shalt be engaged in no business, neither shalt thou be employed in +meditating on any passage of the Koran; nor shall ye do any action, but we +will be witnesses over you, when ye are employed therein. Nor is so much as +the weight of an anta hidden from thy LORD, in earth or in heaven: neither is +there anything lesser than that, or greater, but it is written in the +perspicuous book.b + Are not the friends of GOD the persons on whom no fear shall come, and +who shall not be grieved? + They who believe and fear God + shall receive good tidings in this life, and in that which is to come. +There is no change in the words of GOD. This shall be great felicity. + Let not their discoursec grieve thee; for all might belongeth unto GOD: +he both heareth and knoweth. + Is not whoever dwelleth in heaven and on earth subject unto GOD? What +therefore do they follow, who invoke idols, besides GOD? They follow nothing +but a vain opinion; and they only utter lies. + It is he who hath ordained the night for you, that ye may take your rest +therein, and the clear day for labor: verily herein are signs unto people who +hearken. + They say, GOD hath begotten children; GOD forbid! He is self-sufficient. +Unto him belongeth whatsoever is in heaven and on earth: ye have no +demonstrative proof of this. Do ye speak of GOD that which ye know not? +70 Say, Verily they who imagine a lie concerning GOD shall not prosper. + They may enjoy a provision in this world; but afterwards unto us shall +they return, and we will then cause them to taste a grievous punishment, for +that they were unbelievers. + Rehearse unto them the history of Noah:d when he said unto his people, O +my people, if my standing forth among you, and my warning you of the signs of +GOD, be grievous unto you; in GOD do I put my trust. Therefore lay your +design against me, and assemble your false gods; but let not your design be +carried on by you in the dark: then come forth against me, and delay not. + And if ye turn aside from my admonitions, I ask not any reward of you for +the same;e I expect my reward from GOD alone, and I am commanded to be one of +those who are resigned unto him. + But they accused him of imposture, wherefore we delivered him, and those +who were with him in the ark, and we caused them to survive the flood, but we +drowned those who charged our signs with falsehood. Behold therefore, what +was the end of those who were warned by Noah. + Then did we send, after him, apostles unto their respective people,f and +they came unto them with evident demonstrations: yet they were not disposed to +believe in that which they had before rejected as false. Thus do we seal up +the hearts of the transgressors. + + z See chapter 6, p. 101, &c. + a See chapter 4, p. 58, note y. + b The preserved table, wherein GOD'S decrees are recorded. + c The impious and rebellious talk of the infidels. + d See chapter 7, p. 110, &c. + e Therefore ye cannot excuse yourselves by saying that I am burdensome +to you. + f As Hūd, Sāleh, Abraham, Lot, and Shoaib, to those of Ad, Thamūd, +Babel, Sodom, and Midian. + + + Then did we send, after them, Moses and Aaron unto Pharaoh and his +princes with our signs:g but they behaved proudly, and were a wicked people. + And when the truth from us had come unto them, they said, Verily this is +manifest sorcery. + Moses said unto them, Do ye speak this of the truth, after it hath come +unto you? Is this sorcery? but sorcerers shall not prosper. + They said, Art thou come unto us to turn us aside from that religion, +which we found our fathers practise; and that ye two may have the command in +the land? But we do not believe you. +80 And Pharaoh said, Bring unto me every expert magician. And when the +magicians were come, Moses said unto them, Cast down that which ye are about +to cast down. + And when they had cast down their rods and cords, Moses said unto them, +The enchantment which ye have performed shall GOD surely render vain; for GOD +prospereth not the work of the wicked doers, + and GOD will verify the truth of his words, although the wicked be +adverse thereto. + And there believed not any on Moses, except a generation of his people,h +for fear of Pharaoh and of his princes, lest he should afflict them. And +Pharaoh was lifted up with pride in the earth, and was surely one of the +transgressors. + And Moses said, O my people, if ye believe in GOD, put your trust in him, +if ye be resigned to his will. + They answered, We put our trust in GOD: O LORD, suffer us not to be +afflicted by unjust people; + but deliver us, through thy mercy, from the unbelieving people. + And we spake by inspiration unto Moses and his brother, saying, Provide +habitations for your people in Egypt, and make your houses a place of +worship,i and be constant at prayer: and bear good news unto the true +believers. + And Moses said, O LORD, verily thou hast given unto Pharaoh and his +people pompous ornaments,k and riches in this present life, O LORD, that they +may be seduced from thy way: O LORD, bring their riches to nought, and harden +their hearts; that they may not believe, until they see their grievous +punishment. + God said, Your petition is hear;l be ye upright therefore,m and follow +not the way of those who are ignorant. + + g See chapter 7, p. 115, &c. + h For when he first began to preach, a few of the younger Israelites +only believed on him; the others not giving ear to him, for fear of the king. +But some suppose the pronoun his refers to Pharaoh, and that these were +certain Egyptians, who, together with his wife Asia, believed on Moses.1 + i So Jallalo'ddin expounds the original word Kebla, which properly +signifies that place or quarter toward which one prays. Wherefore al +Zamakhshari supposes that the Israelites are here ordered to dispose their +oratories in such a manner that, when they prayed, their faces might be turned +towards Mecca; which he imagines was the Kebla of Moses, as it is that of the +Mohammedans. The former commentator adds that Pharaoh had forbidden the +Israelites to pray to GOD; for which reason they were obliged to perform that +duty privately in their houses. + k As magnificent apparel, chariots, and the like. + l The pronoun is in the dual number; the antecedent being Moses and +Aaron. The commentators say that, in consequence of this prayer, all the +treasures of Egypt were turned into stones.2 + m Or, as al Beidāwi interprets it, Be ye constant and steady in +preaching to the people. The Mohammedans pretend that Moses continued in +Egypt no less than forty years after he had first published his mission: which +cannot be reconciled to scripture. + + 1 Al Beidāwi. 2 Jallalo'ddin. + + +90 And we caused the children of Israel to pass through the sea; and +Pharaoh and his army followed them in a violent and hostile manner; until, +when he was drowning, he said, I believe that there is no GOD but he, on whom +the children of Israel believe; and I am one of the resigned.n + Now dost thou believe; when thou hast been hitherto rebellious, and one +of the wicked doers? + This day will we raise thy bodyo from the bottom of the sea, that thou +mayest be a sign unto those who shall be after thee; and verily a great number +of men are negligent of our signs. + And we prepared for the children of Israel an established dwelling in the +land of Canaan, and we provided good things for their sustenance; and they +differed not in point of religion, until knowledge had come unto them;p verily +thy LORD will judge between them on the day of resurrection, concerning that +wherein they disagreed. + If thou art in a doubt concerning any part of that which we have sent +down unto thee,q ask them who have read the book of the law before thee. Now +hath the truth come unto thee from thy LORD; be not therefore one of those who +doubt; + neither be thou one of those who charge the signs of GOD with falsehood, +lest thou become one of those who perish. + Verily those against whom the word of thy LORD is decreed, shall not +believe, + although there come unto them every kind of miracle, until they see the +grievous punishment prepared for them. + And if it were not so, some city, among the many which have been +destroyed, would have believed; and the faith of its inhabitants would have +been of advantage unto them; but none of them believed, before the execution +of their sentence, except the people of Jonas.r When they believed, we +delivered them from the punishment of shame in this world, and suffered them +to enjoy their lives and possessions for a time.s + But if thy LORD had pleased, verily all who are in the earth would have +believed in general. Wilt thou therefore forcibly compel men to be true +believers? +100 No soul can believe, but by the permission of GOD: and he shall pour out +his indignation on those who will not understand. + Say, Consider whatever is in heaven and on earth: but signs are of no +avail, neither preachers, unto people who will not believe. + + n These words, it is said, Pharaoh repeated often in his extremity, +that he might be heard. But his repentance came too late; for Gabriel soon +stopped his mouth with mud, lest he should obtain mercy; reproaching him at +the same time in the words which follow. + o Some of the children of Israel doubting whether Pharaoh was really +drowned. Gabriel, by GOD'S command, caused his naked corpse to swim to shore, +that they might see it.3 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 that +it was he. + p i.e., After the law had been revealed, and published by Moses. + q That is, concerning the truth of the histories which are here +related. The commentators doubt whether the person here spoken to be Mohammed +himself or his auditor. + r viz., The inhabitants of Ninive, which stood on or near the place +where al Mawsel now stands. This people having corrupted themselves with +idolatry, Jonas the son of Mattai (or Amittai, which the Mohammedans suppose +to be the name of his mother), an Israelite of the tribe of Benjamin, was sent +by God to preach to and reclaim them. 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.1 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 +their 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.2 + s i.e., Until they died according to the ordinary course of nature. + + 3 See Exod. xiv. 30. 1 See Jonah iii. 4. 2 Al +Beidāwi, Jallalo'ddin, Abulfeda. See cap. 21 and 37. + + + Do they therefore expect any other than some terrible judgment, like unto +the judgments which have fallen on those who have gone before them? Say, Wait +ye the issue; and I also will wait with you; + then will we deliver our apostles and those who believe. Thus is it a +justice due from us, that we should deliver the true believers. + Say, O men of Mecca, if ye be in doubt concerning my religion, verily I +worship not the idols which ye worship, besides GOD; but I worship GOD, who +will cause you to die: and I am commanded to be one of the true believers. + And it was said unto me, Set thy face towards the true religion, and be +orthodox; and by no means be one of those who attribute companions unto God; + neither invoke, besides GOD, that which can neither profit thee nor hurt +thee: for if thou do, thou wilt then certainly become one of the unjust. + If GOD afflict thee with hurt, there is none who can relieve thee from +it, except he; and if he willeth thee any good, there is none who can keep +back his bounty: he will confer it on such of his servants as he pleaseth; and +he is gracious and merciful. + Say, O men, now hath the truth come unto you from your LORD. He +therefore who shall be directed, will be directed to the advantage of his own +soul: but he who shall err, will err only against the same. I am no guardian +over you. + Do thou, O prophet, follow that which is revealed unto thee: and +persevere with patience, until GOD shall judge; for he is the best judge. + + + +________ + + + + +CHAPTER XI. + +ENTITLED, HUD;t REVEALED AT MECCA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + AL. R.u THIS book, the verses whereof are guarded against corruption, +and are also distinctly explained,y is a revelation from the wise, the knowing +God: + that ye serve not any other GOD: (verily I am a denouncer of threats, and +a bearer of good tidings unto you from him;) + + t The story of which prophet is repeated in this chapter. + u See the Prelim. Disc. p. 46, &c. + x According to the various senses which the verb ohkimat, in the +original, may bear, the commentators suggest as many different +interpretations. Some suppose the meaning to be, according to our version, +that the Korān is not liable to be corrupted,1 as the law and the gospel have +been, in the opinion of the Mohammedans; others, that every verse in this +particular chapter is in full force, and not one of them abrogated; others, +that the verses of the Korān are disposed in a clear and perspicuous method, +or contain evident and demonstrative arguments; and others, that they comprise +judicial declarations, to regulate both faith and practice.2 + y The signification of the verb fossilat, which is here used, being +also ambiguous, the meaning of this passage is supposed to be, either that the +verses are distinctly proposed or expressed in a clear manner; or that the +subject matter of the whole may be distinguished or divided into laws, +monitions, and examples; or else that the verses were revealed by parcels. + + 1 See the Prelim. Disc. p. 53. 2 Al Beidāwi, +Jallalo'ddin, al Zamakhshari, &c. + + + and that ye ask pardon of your LORD, and then be turned unto him. He +will cause you to enjoy a plentiful provision, until a prefixed time: and unto +every one that hath merit by good works will he give his abundant reward. But +if ye turn back, verily I fear for you the punishment of the great day: + unto GOD shall ye return; and he is almighty. + Do they not double the folds of their breasts,z that they may conceal +their designs from him? + When they cover themselves with their garments, doth not he know that +which they conceal, and that which they discover? + For he knoweth the innermost parts of the breasts of men.a + There is no creature which creepeth on the earth, but GOD provideth its +food; and he knoweth the place of its retreat, and where it is laid up.b The +whole is written in the perspicuous book of his decrees. + It is he who hath created the heavens and the earth in six days, (but his +throne was above the waters before the creation thereof),c that he might prove +you, and see which of you would excel in works. +10 If thou say, Ye shall surely be raised again, after death; the +unbelievers will say, This is nothing but manifest sorcery. + And verily if we defer their punishment unto a determined season, they +will say, What hindereth it from falling on us? Will it not come upon them on +a day, wherein there shall be none to avert it from them; and that which they +scoffed at shall encompass them? + Verily, if we cause man to taste mercy from us, and afterwards take it +away from him; he will surely become desperate,d and ungrateful. + And if we cause him to taste favor, after an affliction hath befallen +him, he will surely say, The evils which I suffered are passed from me, and he +will become joyful and insolent: + except those who persevere with patience, and do that which is right; +they shall receive pardon, and a great reward. + Peradventure thou wilt omit to publish part of that which hath been +revealed unto thee, and thy breast will become straitened, lest they say, +Unless a treasure be sent down unto him, or an angel come with him, to bear +witness unto him, we will not believe. Verily thou art a preacher only; and +GOD is the governor of all things. + Will they say, He hath forged the Koran? Answer, Bring therefore ten +chapterse like unto it, forged by yourselves: and call on whomsoever ye may to +assist you, except GOD, if ye speak truth. + + z Or, as it may be translated, Do they not turn away their breasts, &c. + a This passage was occasioned by the words of certain of the idolaters, +who said to one another, When we let down our curtains (such as the women use +in the east to screen themselves from the sight of the men when they happen to +be in the room), and wrap ourselves up in our garments, and fold up our +breasts, to conceal our malice against Mohammed, how should he come to the +knowledge of it? Some suppose the passage relates to certain hypocritical +Moslems; but this opinion is generally rejected, because the verse was +revealed at Mecca, and the birth of hypocrisy among the Mohammedans happened +not till after the Hejra. + b i.e., Both during its life and after its death; or the repository of +every animal, before its birth, in the loins and wombs of the parents. + c For the Mohammedans suppose this throne, and the waters whereon it +stands, which waters they imagine are supported by a spirit or wind, were, +with some other things, created before the heavens and earth. This fancy they +borrowed from the Jews, who also say that the throne of glory then stood in +the air, and was borne on the face of the waters, by the breath of GOD'S +mouth.1 + d Casting aside all hopes of the divine favour, for want of patience +and trust in GOD. + e This was the number which he first challenged them to compose; but +they not being able to do it, he made the matter still easier, challenging +them to produce a single chapter only,2 comparable to the Korān in doctrine +and eloquence. + + 1 Rashi, ad Gen. i. 2. Vide Reland. de Relig. Moh. p. 50, &c. + 2 See c. 2, p. 3; c. 10, p. 153, &c. + + + But if they whom ye call to your assistance hear you not; know that this +book hath been revealed by the knowledge of GOD only,f and that there is no +GOD but he. Will ye therefore become Moslems? + Whoso chooseth the present life, and the pomp thereof, unto them will we +give the recompense of their works therein, and the same shall not be +diminished unto them. + These are they for whom no other reward is prepared in the next life, +except the fire of hell: that which they have done in this life shall perish; +and that which they have wrought shall be vain. +20 Shall he therefore be compared with them, who followeth the evident +declaration of his LORD, and whom a witness from himg attendeth, preceded by +the book of Moses,h which was revealed for a guide, and out of mercy to +mankind? These believe in the Koran: but whosoever of the confederate +infidels believeth not therein, is threatened the fire of hell, which threat +shall certainly be executed: be not therefore in a doubt concerning it; for it +is the truth from thy LORD: but the greater part of men will not believe. + Who is more unjust than he who imagineth a lie concerning GOD? They +shall be set before the LORD, at the day of judgment, and the witnessesi shall +say, These are they who devised lies against their LORD. Shall not the curse +of GOD fall on the unjust; + who turn men aside from the way of GOD, and seek to render it crooked, +and who believe not in the life to come? These were not able to prevail +against God on earth, so as to escape punishment; neither had they any +protectors besides GOD: their punishment shall be doubled unto them.k They +could not hear, neither did they see + These are they who have lost their souls; and the idols which they +falsely imagined have abandoned them. + There is no doubt but they shall be most miserable in the world to come. + But as for those who believe and do good works, and humble themselves +before their LORD, they shall be the inhabitants of paradise; they shall +remain therein forever. + The similitude of the two partiesl is as the blind and the deaf, and as +he who seeth and heareth: shall they be compared as equal? Will ye not +therefore consider? + We formerly sent Noahm unto his people; and he said, Verily I am a public +preacher unto you; + that ye worship GOD alone; verily I fear for you the punishment of the +terrible day. + But the chiefs of the people, who believed not, answered, We see thee to +be no other than a man, like unto us; and we do not see that any follow thee, +except those who are the most abject among us, who have believed on thee by a +rash judgment;n neither do we perceive any excellence in you above us: but we +esteem you to be liars. +30 Noah said, O my people, tell me; if I have received an evident +declaration from my LORD, and he hath bestowed on me mercy from himself, which +is hidden from you, do we compel you to receive the same, in case ye be averse +thereto? + + f Or containing several passages wrapped up in dark and mysterious +expressions, which can proceed from and are perfectly comprehended by none but +GOD.3 + g The Korān; or, as others suppose, the angel Gabriel. + h Which bears testimony thereto. + i That is, the angels, and prophets, and their own members. + k For they shall be punished both in this life and in the next. + l i.e., The believers and the infidels. + m See chapter 7, p. 110, &c. + n For want of mature consideration, and moved by the first impulse of +their fancy. + + 3 See c. 3, p. 32. + + + O my people, I ask not of you riches, for my preaching unto you: my +reward is with GOD alone. I will not drive away those who have believed:o +verily they shall meet their LORD, at the resurrection; but I perceive that ye +are ignorant men. + O my people, who shall assist me against GOD, if I drive them away? Will +ye not therefore consider? + I say not unto you, The treasures of GOD are in my power; neither do I +say, I know the secrets of God: neither do I say, Verily I am an angel;p +neither do I say of those whom your eyes do contemn, GOD will by no means +bestow good on them: (GOD best knoweth that which is in their souls;) for then +should I certainly be one of the unjust. + They answered, O Noah, thou hast already disputed with us, and hast +multiplied disputes with us; now therefore do thou bring that punishment upon +us wherewith thou hast threatened us, if thou speakest truth. + Noah said, Verily GOD alone shall bring it upon you, if he pleaseth; and +ye shall not prevail against him, so as to escape the same. + Neither shall my counsel profit you, although I endeavor to counsel you +aright, if GOD shall please to lead you into error. He is your LORD, and unto +him shall ye return. + Will the Meccans say, Mohammed hath forged the Koran? Answer, If I have +forged it, on me be my guilt: and let me be clear of that which ye are guilty +of. + And it was revealed unto Noah, saying, Verily none of thy people shall +believe, except he who hath already believed: be not therefore grieved, for +that which they are doing. + But make an ark in our presence, according to the form and dimensions +which we have revealed unto thee: and speak not unto me in behalf of those who +have acted unjustly; for they are doomed to be drowned. +40 And he built the ark; and so often as a company of his people passed by +him, they derided him:q but he said, Though ye scoff at us now, we will scoff +at you hereafter, as ye scoff at us; and ye shall surely know + on whom a punishment shall be inflicted, which shall cover him with +shame, and on whom a lasting punishment shall fall. + + o For this they asked him to do, because they were poor mean people. +The same thing the Koreish demanded of Mohammed, but he was forbidden to +comply with their request.1 + p See chapter 6, p. 93. + q For building a vessel in an inland country, and so far from the sea; +and for that he was turned carpenter after he had set up for a prophet.2 + + 1 See cap. 6, p. 93. 2 Al Beidāwi. 3 Idem. + 4 Jallalo'ddin, &c. 5 Vide D'Herbelot, Bibl. Orient. Art. +Noah. 6 Vide Hyde, de Rel. Vet. Persar, and Lord's Account of the +Relig. of the Persees, p. 9. + + + Thus were they employed until our sentence was put in execution, and the +oven poured forth water.r And we said unto Noah, Carry into the ark of every +species of animals one pair;s and thy family,t (except him on whom a previous +sentence of destruction hath passed),u and those who believe.x But there +believed not with him except a few.y + And Noah said, Embark thereon, in the name of GOD; while it moveth +forward, and while it standeth still;z for my LORD is gracious and merciful. + And the ark swam with them between waves like mountains:a and Noah called +unto his son,b who was separated from him, saying, Embark with us, my son, and +stay not with the unbelievers. + He answered, I will get on a mountain, which will secure me from the +water. Noah replied, There is no security this day from the decree of GOD, +except for him on whom he shall have mercy. And a wave passed between them, +and he became one of those who were drowned. + + r Or, as the original literally signifies, boiled over; which is +consonant to what the Rabbins say, that the waters of the Deluge were boiling +hot. + This oven was, as some say, at Cūfa, in a spot whereon a mosque now +stands; or, as others rather think, in a certain place in India, or else at +Ain warda in Mesopotamia;3 and its exundation was the sign by which Noah knew +the flood was coming.4 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.5 It is remarkable that Mohammed, 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 Cūfa.6 + But the word tannūr, 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 brake forth. + s Or, as the words may also be rendered, and some commentators think +they ought, two pair, that is, two males and two females of each species; +wherein they partly agree with divers Jewish and Christian writers,1 who from +the Hebrew expression, seven and seven and two and two, the male and his +female,2 suppose there went into the ark fourteen pair of every clean, and two +pair of every unclean species. There is a tradition that GOD gathered +together unto Noah all sorts of beasts, birds, and other animals (it being +indeed difficult to conceive how he should come by them all without some +supernatural assistance), and that as he laid hold on them, his right hand +constantly fell on the male, and his left on the female.3 + t Namely, thy wife, and thy sons and their wives.4 + u This was an unbelieving son of Noah,5 named Canaan,6 or Yam;7 though +others say he was not the son of Noah, but his grandson by his son Ham, or his +wife's son by another husband; nay, some pretend he was related to him no +farther than by having been educated and brought up in his house.8 The best +commentators add, that Noah's wife, named Wāļla, who was n infidel, was also +comprehended in this exception, and perished with her son.9 + x Noah's family being mentioned before, it is supposed that by these +words are intended the other believers, who were his proselytes, but not of +his family: whence the common opinion among the Mohammedans, of a greater +number than eight being saved in the ark, seems to have taken its rise.10 + y viz., His other wife, who was a true believer, his three sons, Shem, +Ham, and Japhet, and their wives, and seventy-two persons more.11 + z That is, omit no opportunity of getting on board. According to a +different reading, the latter words may be rendered, Who shall cause it to +move forward, and to stop, as there shall be occasion. The commentators tell +us that the ark moved forwards, or stood still, as Noah would have it, on his +pronouncing only the words, In the name of GOD.12 + It is to be observed that the more judicious commentators make the +dimensions of the ark to be the same with those assigned by Moses:13 +Notwithstanding, others have enlarged them most extravagantly,14 as some +Christian writers15 have also done. They likewise tell us that Noah was two +years in building the ark, which was framed of Indian plane-tree,16 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;17 +and that the men were separated from the women by the body of Adam, which Noah +had taken into the ark.18 This last is a tradition of the eastern +Christians,19 some of whom pretend that the matrimonial duty was superseded +and suspended during the time Noah and his family were in the ark;20 though +Ham has been accused of not observing continency on that occasion, his wife, +it seems, bringing forth Caanan in the very ark.21 + a The waters prevailing fifteen cubits above the mountains.22 + b See above, note u. + + 1 Aben Ezra, Justin Martyr, Origen, &c. 2 Gen. vii. 2. + 3 Jallalo'ddin. 4 Al Beidāwi. 5 Yahya. 6 +Jallalo'ddin, al Beidāwi. 7 Ebn Shohnah. 8 Al Zamakhshari. +Vide D'Herbel. Bibl. Orient. p. 676. 9 Jallalo'ddin, al +Zamakhshari, al Beidāwi. 10 See c. 7, p. 111. 11 See +ibid. note x. 12 Al Beidāwi, &c. 13 Idem, &c. + 14 Yahya. Vide Marracc. in Alcor. p. 340. +15 Origen. Contr. Cels. l. 4. Vide Kircher. de Arca Noe, c. 8. 16 Al +Beidāwi. Vide D'Herbel. p. 675, and Eutych. p. 34. +17 Al Beidāwi. Vide Eutych. Annal. p. 34. 18 Yahya. 19 +Jacob, Edessenus, apud Barcepham de Parad. part i. c. 14. Eutych. ubi sup. +Vide etiam Eliezer. pirke c. 23. 20 Ambros. de Noa et Arca, c. 21. + 21 Vide Heidegger. Hist. Patriarchar. vol. i. p. 409. +22 Al Beidāwi. + + + And it was said, O earth, swallow up thy waters, and thou, O heaven, +withhold thy rain. And immediately the water abated, and the decree was +fulfilled, and the ark rested on the mountain Al Judi;c and it was said, Away +with the ungodly people! + And Noah called upon his LORD, and said, O LORD, verily my son is of my +family, and thy promise is true;d for thou art the most just of those who +exercise judgment. + God answered, O Noah, verily he is not of thy family;e this intercession +of thine for him is not a righteous work.f Ask not of me therefore that +wherein thou hast no knowledge: I admonish thee that thou become not one of +the ignorant. + Noah said, O LORD, I have recourse unto thee for the assistance of thy +grace, that I ask not of thee that wherein I have no knowledge; and unless +thou forgive me, and be merciful unto me, I shall be one of those who perish. +50 It was said unto him, O Noah, come down from the ark,g with peace from +us, and blessings upon thee, and upon part of those who are with thee:h but as +for a part of them,i we will suffer them to enjoy the provision of this world; +and afterwards shall a grievous punishment from us be inflicted on them, in +the life to come. + This is a secret history, which we reveal unto thee: thou didst not know +it, neither did thy people, before this. Wherefore persevere with patience: +for the prosperous issue shall attend the pious. + And unto the tribe of Ad we sent their brother Hud.k He said, O my +people, worship GOD; ye have no GOD besides him: ye only imagine falsehood, in +setting up idols and intercessors of your own making. + + c This mountain is one of those which divide Armenia, on the south, +from Mesopotamia, and that part of Assyria which is inhabited by the Curds, +from whom the mountains took the name of Cardu, or Gardu, by the Greeks turned +into Gordyęi, and other names.1 Mount al Jūdi (which name seems to be a +corruption, though it be constantly so written by the Arabs, for Jordi, or +Giordi) is also called Thamanin,2 probably from a town at the foot of it,3 so +named from the number of persons saved in the ark, the word thamanin +signifying eighty, and overlooks the country of Diyār Rabīah, near the cities +of Mawsel, Forda, and Jazīrat Ebn Omar, which last place one affirms to be but +four miles from the place of the ark, and says that a Mohammedan temple was +built there with the remains of that vessel, by the Khalif Omar Ebn +Abd'alaziz, whom he by mistake calls Omar Ebn al Khattāb.4 + The tradition which affirms the ark to have rested on these mountains, +must have been very ancient, since it is the tradition of the Chaldeans +themselves:5 the Chaldee paraphrasts consent to their opinion,6 which obtained +very much formerly, especially among the eastern Christians.7 To confirm it, +we are told that the remainders of the ark were to be seen on the Gordyęan +mountains: Berosus and Abydenus both declare there was such a report in their +time;8 the first observing that several of the inhabitants thereabouts scraped +the pitch off the planks as a rarity, and carried it about them for an amulet: +and the latter saying that they used the wood of the vessel against many +diseases with wonderful success. The relics of the ark were also to be seen +here in the time of Epiphanius, if we may believe him;9 and we are told the +emperor Heraclius went from the town of Thamanin up to the mountain al Jūdi, +and saw the place of the ark.10 There was also formerly a famous monastery, +called the monastery of the ark, upon some of these mountains, where the +Nestorians used to celebrate a feast day on the spot where they supposed the +ark rested; but in the year of Christ 776, that monastery was destroyed by +lightning, with the church, and a numerous congregation in it.11 Since which +time it seems the credit of this tradition hath declined, and given place to +another, which obtains at present, and according to which the ark rested on +Mount Masis, in Armenia, called by the Turks Aghir dagh, or the heavy or great +mountain, and situate about twelve leagues south-east of Erivan.12 + d Noah here challenges GOD'S promise that he would save his family. + e Being cut off from it on account of his infidelity. + f According to a different reading, this passage may be rendered, For +he hath acted unrighteously. + g The Mohammedans say that Noah went into the ark on the tenth of +Rajeb, and came out of it the tenth of al Moharram, which therefore became a +fast. So that the whole time of Noah's being in the ark, according to them, +was six months.1 + h viz., Such of them as continued in their belief. + i That is, such of his posterity as should depart from the true faith, +and fall into idolatry. + k See chapter 7, p. 111. + + 1 See Bochart. Phaleg. l. I, c. 3. 2 Geogr. Nub. p. 202. + 3 Vide D'Herbel. Bibl. Orient. p. 404 and 676, and Agathiam, l. 14, p. +135. 4 Benjamin. Itiner. p. 61. 5 Berosus, apud Joseph. +Antiq. l. I, c. 4. 6 Onkelos et Jonathan, in Gen. viii. 4. + 7 Vide Eutych. Annal. p. 41. 8 Berosus, apud Joseph. ubi sup. +Abydenus, apud Euseb. Pręp. Ev. l. 9, c.4. 9 Epiph. Hęres. 18. + 10 Elmacin. l. I, c. I. 11 Vide Chronic. Dionysii Patriarch. +Jacobitar. apud Asseman. Bibl. Orient. t. 2, p. 113. 12 Al Beidāwi. + 1 Idem. See D'Herbel. ubi sup. + + + O my people, I ask not of you for this my preaching, any recompense: my +recompense do I expect from him only who hath created me. Will ye not +therefore understand? + O my people, ask pardon of your LORD; and be turned unto him: he will +send the heaven to pour forth rain plentifully upon you,l + and he will increase your strength by giving unto you farther strength:m +therefore turn not aside, to commit evil. + They answered, O Hud, thou hast brought us no proof of what thou sayest; +therefore we will not leave our gods for thy saying, neither do we believe +thee + We say no other than that some of our gods have afflicted thee with +evil.n He replied, Verily I call GOD to witness, and do ye also bear witness +that I am clear of that which ye associate + with God, besides him. Do ye all therefore join to devise a plot against +me, and tarry not; + for I put my confidence in GOD, my LORD and your LORD. There is no +beast, but he holdeth it by its forelock:o verily my LORD proceedeth in the +right way. +60 But if ye turn back, I have already declared unto you that with which I +was sent unto you: and my LORD shall substitute another nation in your stead; +and ye shall not hurt him at all: for my LORD is guardian over all things. + And when our sentence came to be put in execution, we delivered Hud, and +those who had believed with him,p through our mercy; and we delivered them +from a grievous punishment. + And this tribe of Ad wittingly rejected the signs of their LORD, and were +disobedient unto his messengers, and they followed the command of every +rebellious perverse person. + Wherefore they were followed in this world by a curse, and they shall be +followed by the same on the day of resurrection. Did not Ad disbelieve in +their LORD? Was it not said, Away with Ad, the people of Hud? + And unto the tribe of Thamud we sent their brother Saleh.q He said unto +them, O my people, worship GOD; ye have no GOD besides him. It is he who hath +produced you out of the earth, and hath given you an habitation therein. Ask +pardon of him therefore, and be turned unto him; for my LORD is near, and +ready to answer. + They answered, O Saleh, thou wast a person on whom we placed our hopes +before this.r Dost thou forbid us to worship that which our fathers +worshipped? But we are certainly in doubt concerning the religion to which +thou dost invite us, as justly to be suspected. + Saleh said, O my people, tell me; if I have received an evident +declaration from my LORD, and he hath bestowed on me mercy from himself; who +will protect me from the vengeance of GOD, if I be disobedient unto him? For +ye shall not add unto me, other than loss. + And he said, O my people, this she-camel of GOD is a sign unto you; +therefore dismiss her freely, that she may feed in GOD'S earth, and do her no +harm, lest a swift punishment seize you. + + l For the Adites were grievously distressed by a drought for three +years.2 + m By giving you children; the wombs of their wives being also rendered +barren during the time of the drought, as well as their lands.3 + n Or madness; having deprived thee of thy reason for the indignities +thou hast offered them. + o That is, he exerciseth an absolute power over it. A creature held in +this manner being supposed to be reduced to the lowest subjection. + p Who were in number four thousand.4 + q See chapter 7, p. 112. + r Designing to have made thee our prince, because of the singular +prudence and other good qualities which we observed in thee; but thy +dissenting from us in point of religious worship has frustrated those hopes.5 + + 2 See the notes to cap. 7, p. 111. 3 Al Beidāwi. 4 +Idem. 5 Idem. + + + Yet they killed her; and Saleh said, Enjoy yourselves in your dwellings +for three days:s after which ye shall be destroyed. This is an infallible +prediction. + And when our decree came to be executed, we delivered Saleh and those who +believed with him, through our mercy, from the disgrace of that day; for thy +LORD is the strong, the mighty God. +70 But a terrible noise from heaven assailed those who had acted unjustly; +and in the morning they were found in their houses, lying dead and prostrate: + as though they had never dwelt therein. Did not Thamud disbelieve in +their LORD? Was not Thamud cast far away? + Our messengerst also came formerly unto Abraham, with good tidings: they +said, Peace be upon thee. And he answered, and on you be Peace! And he +tarried not, but brought a roasted calf. + And when he saw that their hands did not touch the meat, he misliked +them, and entertained a fear of them.u But they said, Fear not: for we are +sent unto the people of Lot.x + And his wife Sarah was standing by,y and she laughed;z and we promised +her Isaac, and after Isaac, Jacob. + She said, Alas! shall I bear a son, who am old; this my husband also +being advanced in years?a Verily this would be a wonderful thing. + The angels answered, Dost thou wonder at the effect of the command of +GOD? The mercy of God and his blessings be upon you, the family of the +house:b for he is praiseworthy, and to be glorified. + And when his apprehension had departed from Abraham, and the good tidings +of Isaac's birth had come unto him, he disputed with us concerning the people +of Lot;c for Abraham was a pitiful, compassionate, and devout person. + The angels said unto him, O Abraham, abstain from this; for now is the +command of thy LORD come, to put their sentence in execution, and an +inevitable punishment is ready to fall upon them. + + s viz., Wednesday, Thursday, and Friday.1 See chapter 7, p. 113, note +m. + t These were the angels who were sent to acquaint Abraham with the +promise of Isaac, and to destroy Sodom and Gomorrah. Some of the commentators +pretend they were twelve, or nine, or ten in number; but others, agreeably to +scripture, say they were but three, viz., Gabriel, Michael and Israfīl.2 + u Apprehending they had some ill design against him, because they would +not eat with him. + x Being angels, whose nature needs not the support of food.3 + y Either behind the curtain, or door of the tent; or else waiting upon +them. + z The commentators are so little acquainted with scripture, that, not +knowing the true occasion of Sarah's laughter, they strain their invention to +give some reason for it. One says that she laughed at the angels discovering +themselves, and ridding Abraham and herself of their apprehensions; and +another, that it was at the approaching destruction of the Sodomites (a very +probable motive in one of her sex). Some, however, interpret the original +word differently, and will have it that she did not laugh, but that her +courses, which had stopped for several years, came upon her at this time, as a +previous sign of her future conception.4 + a Al Beidāwi writes that Sarah was then ninety or ninety-nine years +old, and Abraham a hundred and twenty. + b Or the stock whence all the prophets were to proceed for the future. +Or the expression may perhaps refer to Abraham and Ismael's building the +Caaba, which is often called, by way of excellence, the house. + c That is, he interceded with us for them.5 Jallalo'ddin, instead of +the numbers mentioned by Moses, says that Abraham first asked whether GOD +would destroy those cities if three hundred righteous persons were found +therein, and so fell successively to two hundred, forty, fourteen, and at last +came to one: but there was not one righteous person to be found among them, +except only Lot and his family. + + 1 Idem. 2 Idem, Jallalo'ddin. See Gen. xviii. 3 +Idem. 4 Idem, Jallalo'ddin, al Zamakhshari. +5 Vide Gen. xviii. 23, &c. + + + And when our messengers came unto Lot, he was troubled for them,d and his +arm was straightened concerning them;e and he said, This is a grievous day. +80 And his people came unto him, rushing upon him, and they had formerly +been guilty of wickedness. Lot said unto them, O my people, these my +daughters are more lawful for you: therefore fear GOD, and put me not to shame +by wronging my guests. Is there not a man of prudence among you? + They answered, Thou knowest that we have no need of thy daughters; and +thou well knowest what we would have. + He said, If I had strength sufficient to oppose you, or I could have +recourse unto a powerful support, I would certainly do it. + The angels said, O Lot, verily we are the messengers of thy LORD; they +shall by no means come in unto thee.f Go forth, therefore, with thy family, +in some part of the night, and let not any of you turn back: but as for thy +wife,g that shall happen unto her, which shall happen unto them. Verily the +prediction of their punishment shall be fulfilled in the morning: is not the +morning near? + And when our command came, we turned those cities upside down,h and we +rained upon them stones of baked clay,i one following another, and being +markedk from thy LORD; and they are not far distant from those who act +unjustly.l + And unto Madian we sent their brother Shoaib:m he said, O people, worship +GOD: ye have no GOD but him: and diminish not measure and weight. Verily I +see you to be in a happy condition:n but I fear for you the punishment of the +day which will encompass the ungodly. + O my people, give full measure and just weight; and diminish not unto men +aught of their matters; neither commit injustice in the earth, acting +corruptly. + The residue which shall remain unto you as the gift of GOD, after ye +shall have done justice to others, will be better for you, than wealth gotten +by fraud, if ye be true believers. + I am no guardian over you. + + d Because they appeared in the shape of beautiful young men, which must +needs tempt those of Sodom to abuse them.6 + e i.e., He knew himself unable to protect them against the insults of +his townsmen. + f Al Beidāwi says that Lot shut his door, and argued the matter with +the riotous assembly from behind it; but at length they endeavoured to get +over the wall: whereupon Gabriel, seeing his distress, struck them on the face +with one of his wings, and blinded them; so that they moved off, crying out +for help, and saying that Lot had magicians in his house. + g This seems to be the true sense of the passage; but according to a +different reading of the vowel, some interpret it, Except thy wife; the +meaning being that Lot is here commanded to take his family with him except +his wife. Wherefore the commentators cannot agree whether Lot's wife went +forth with him or not; some denying it, and pretending that she was left +behind and perished in the common destruction; and others affirming it, and +saying that when she heard the noise of the storm and overthrow of the cities, +she turned back lamenting their fate, and was immediately struck down and +killed by one of the stones mentioned a little lower.1 A punishment she +justly merited for her infidelity and disobedience to her husband.2 + h For 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.3 + i The kiln wherein they were burned some imagine to have been hell. + k That is, as some suppose, streaked with white and red, or having some +other peculiar mark to distinguish them from ordinary stones. But the common +opinion is that each stone had the name of the person who was to be killed by +it written thereon.4 The army of Abraha al Ashram was also destroyed by the +same kind of stones. + l This is a kind of threat to other wicked persons, and particularly to +the infidels of Mecca, who deserved and might justly apprehend the same +punishment. + m See chap. 7, p. 113, &c. + n That is, enjoying plenty of all things; and therefore having the less +occasion to defraud one another, and being the more strongly bound to be +thankful and obedient unto GOD. + + 6 Jallalo'ddin, al Beidāwi. Vide Joseph. Ant. l. I, c. II. + 1 Idem interpretes. 2 See cap. 66. +3 Jallalo'ddin, al Beidāwi. 4 Idem. + + + They answered, O Shoaib, do thy prayers enjoin thee, that we should leave +the gods which our fathers worshipped; or that we should not do what we please +with our substance?o Thou only, it seems, art the wise person, and fit to +direct. +90 He said, O my people, tell me: if I have received an evident declaration +from my LORD, and he hath bestowed on me an excellent provision, and I will +not consent unto you in that which I forbid you; do I seek any other than your +reformation, to the utmost of my power? My support is from GOD alone: on him +do I trust, and unto him do I turn me. + O my people, let not your opposing of me draw on you a vengeance like +unto that which fell on the people of Noah, or the people of Hud, or the +people of Saleh: neither was the people of Lot far distant from you.p + Ask pardon, therefore, of your LORD; and be turned unto him: for my LORD +is merciful and loving. + They answered, O Shoaib, we understand not much of what thou sayest; and +we see thee to be a man of no powerq among us: if it had not been for the sake +of thy family,r we had surely stoned thee, neither couldst thou have prevailed +against us. + Shoaib said, O my people, is my family more worthy in your opinion than +GOD? and do ye cast him behind you with neglect? Verily my LORD comprehendeth +that which ye do. + O my people, do ye work according to your condition; I will surely work +according to my duty.s And ye shall certainly know + on whom will be inflicted a punishment which shall cover him with shame, +and who is a liar. Wait, therefore, the event; for I also will wait it with +you. + Wherefore, when our decree came to be executed, we delivered Shoaib and +those who believed with him, through our mercy: and a terrible noise from +Heaven assailed those who had acted unjustly; and in the morning they were +found in their houses lying dead and prostrate, + as though they had never dwelt therein. Was not Madian removed from off +the earth, as Thamud had been removed? + And we formerly sent Moses with our signs, and manifest power unto +Pharaoh and his princes;t but they followed the command of Pharaoh; although +the command of Pharaoh did not direct them aright. +100 Pharaoh shall precede his on the day of resurrection, and he shall lead +them into hell fire; an unhappy way shall it be which they shall be led. + They were followed in this life by a curse, and on the day of +resurrection miserable shall be the gift which shall be given them. + This is a part of the histories of the cities, which we rehearse unto +thee. Of them there are some standing; and others which are utterly +demolished.u + + o For this liberty they imagined was taken from them, by his +prohibition of false weights and measures, or to diminish or adulterate their +coin.5 + p For Sodom and Gomorrah were situate not a great way from you, and +their destruction happened not many ages ago; neither did they deserve it, on +account of their obstinacy and wickedness, much more than yourselves. + q The Arabic word daīf, weak, signifying also, in the Hamyaritic +dialect, blind, some suppose that Shoaib was so, and that the Midianites +objected that to him as a defect which disqualified him for the prophetic +office. + r i.e., For the respect we bear to thy family and relations, whom we +honour as being of our religion, and not for any apprehension we have of their +power to assist you against us. The original word, here translated family, +signifies any number from three to seven or ten, but not more.6 + s See chapter 6, p. 101, note o. + t See chapter 7, p. 115, &c. + u Literally, mown down; the sentence presenting the different images of +corn standing, and cut down, which is also often used by the sacred writers. + + 5 Al Beidāwi. 6 Idem. + + + And we treated them not unjustly, but they dealt unjustly with their own +souls: and their gods which they invoked, besides GOD, were of no advantage +unto them at all, when the decree of thy LORD came to be executed on them, +neither were they any other than a detriment unto them. + And thus was the punishment of thy LORD inflicted, when he punished the +cities which were unjust; for his punishment is grievous and severe. + Verily herein is a sign unto him who feareth the punishment of the last +day: that shall be a day, whereon all men shall be assembled, and that shall +be a day whereon witness shall be borne; + we defer it not, but to a determined time. + When that day shall come, no soul shall speak to excuse itself, or to +intercede for another, but by the permission of God. Of them, one shall be +miserable, and another shall be happy. + And they who shall be miserable, shall be thrown into hell fire; there +shall they wail and bemoan themselves:x + they shall remain therein so long as the heavens and the earth shall +endure;y except what thy LORD shall please to remit of their sentence;z for +thy LORD effecteth that which he pleaseth. +110 But they who shall be happy, shall be admitted into paradise; they shall +remain therein so long as the heavens and the earth endure: besides what thy +LORD shall please to add unto their bliss; a bounty which shall not be +interrupted. + Be not therefore in doubt concerning that which these men worship: they +worship no other than what their fathers worshipped before them; and we will +surely give them their full portion, not in the least diminished. + We formerly gave unto Moses the book of the law; and disputes arose among +his people concerning it: and unless a previous decree had proceeded from thy +LORD, to bear with them during this life, the matter had been surely decided +between them. And thy people are also jealous and in doubt concerning the +Koran. + But unto every one of them will thy LORD render the reward of their +works; for he well knoweth that which they do. + Be thou steadfast, therefore, as thou hast been commanded; and let him +also be steadfast who shall be converted with thee; and transgress not; for he +seeth that which ye do. + And incline not unto those who act unjustly, lest the fire of hell touch +you: for ye have no protectors, except GOD; neither shall ye be assisted +against him. + Pray regularly morning and evening;a and in the former part of the +night,b for good works drive away evils. This is an admonition unto those who +consider: + wherefore persevere with patience; for GOD suffereth not the reward of +the righteous to perish. + + x The two words in the original signify properly the vehement drawing +in and expiration of one's breath, which is usual to persons in great pain and +anguish; and particularly the reciprocation of the voice of an ass when he +brays. + y This is not to be strictly understood as if either the punishment of +the damned should have an end, or the heavens and the earth should endure for +ever; the expression being only used by way of image or comparison, which need +not agree in every point with the thing signified. Some, however, think the +future heavens and earth, into which the present shall be changed, are here +meant.1 + z See the Prelim. Disc. Sect. IV. p. 72, 73. + a Literally, in the two extremities of the day. + b That is, after sunset and before supper, when the Mohammedans say +their fourth prayer, called by them Salāt al moghreb, or the evening prayer.2 + + 1 Al Beidāwi. 2 Idem. + + + Were such of the generations before you, endued with understanding and +virtue, who forbade the acting corruptly in the earth, any more than a few +only of those whom we delivered; but they who were unjust followed the +delights which they enjoyed in this world,c and were wicked doers:d + and thy LORD was not of such a disposition as to destroy the cities +unjustly,e while their inhabitants behaved themselves uprightly. +120 And if thy LORD pleased, he would have made all men of one religion: but +they shall not cease to differ among themselves, unless those on whom thy LORD +shall have mercy: and unto this hath he created them; for the word of thy LORD +shall be fulfilled, when he said, Verily I will fill hell altogether with +genii and men. + The whole which we have related of the histories of our apostles do we +relate unto thee, that we may confirm thy heart thereby; and herein is the +truth come unto thee, and an admonition, and a warning unto the true +believers. + Say unto those who believe not, Act ye according to your condition; we +surely will act according to our duty:f and wait the issue; for we certainly +wait it also. + Unto GOD is known that which is secret in heaven and earth; and unto him +shall the whole matter be referred. Therefore worship him, and put thy trust +in him; for thy LORD is not regardless of that which ye do. + + +______ + + +CHAPTER XII. + +ENTITLED, JOSEPH;g REVEALED AT MECCA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + AL. R.h These are the signs of the perspicuous book; + which we have sent down in the Arabic tongue, that, peradventure, ye +might understand. + We relate unto thee a most excellent history, by revealing unto thee this +Korān,i whereas thou wast before one of thek negligent. + + c Making it their sole business to please their luxurious desires and +appetites, and placing their whole felicity therein. + d Al Beidāwi says that this passage gives the reason why the nations +were destroyed of old; viz., for their violence and injustice, their following +their own lusts, and for their idolatry and unbelief. + e Or, as the commentator just named explains it, for their idolatry +only, when they observed justice in other respects. + f See chapter 6, p. 110, note o. + g The Koreish, thinking to puzzle Mohammed, at the instigation and by +the direction of certain Jewish Rabbins, demanded of him how Jacob's family +happened to go down into Egypt, and that he would relate to them the history +of Joseph, with all its circumstances: whereupon he pretended to have received +this chapter from heaven, containing the story of that patriarch.1 It is +said, however, to have been rejected by two Mohammedan sects, branches of the +Khārejites, called the Ajāredites and the Maimūnians, as apocryphal and +spurious. + h See the Prelim. Disc. p. 46, &c. + i Or this particular chapter. For the word Korān, as has been +elsewhere observed,2 properly signifying no more than a reading or lecture, is +often used to denote, not only the whole volume, but any distinct chapter or +section of it. + k i.e., So far from being acquainted with the story, that it never so +much as entered into thy thoughts; a certain argument, says al Beidāwi, that +it must have been revealed to him from heaven. + + 1 Al Beidāwi. 2 Prelim. Disc. Sect. III. p. 44. + + + When Joseph said unto his father,l O my father, verily I saw in my dream +eleven stars,m and the sun and the moon; I saw them make obeisance unto me: + Jacob said, O my child, tell not thy vision to thy brethren, lest they +devise some plot against thee;n for the devil is a professed enemy unto man; + and thus, according to thy dream, shall thy LORD choose thee, and teach +thee the interpretation of dark sayings,o and he shall accomplish his favor +upon thee and upon the family of Jacob, as he hath formerly accomplished it +upon thy fathers Abraham and Isaac; for thy LORD is knowing and wise. + Surely in the history of Joseph and his brethren there are signs of God's +providence to the inquisitive; + when they said to one another, Joseph and his brotherp are dearer to our +father than we, who are the greater number: our father certainly maketh a +wrong judgment. + Wherefore slay Joseph, or drive him into some distant or desert part of +the earth, and the face of your father shall be cleared towards you;q and ye +shall afterwards be people of integrity. +10 One of themr spoke and said; Slay not Joseph, but throw him to the +bottom of the well; and some travellers will take him up, if ye do this. + They said unto Jacob, O father, why dost thou not intrust Joseph with us, +since we are sincere well-wishers unto him? + Send him with us to-morrow, into the field, that he may divert himself, +and sport,s and we will be his guardians. + Jacob answered, It grieveth me that ye take him away; and I fear lest the +wolf devour him,t while ye are negligent of him. + They said, Surely if the wolf devour him, when there are so many of us, +we shall be weak indeed.u + + l Who was Jacob, the son of Isaac, the son of Abraham.3 + m The commentators give us the names of these stars (which I think it +needless to trouble the reader with), as Mohammed repeated them, at the +request of a Jew, who thought to entrap him by the question.2 + n For they say, Jacob, judging that Joseph's dream portended his +advancement above the rest of the family, justly apprehended his brethren's +envy might tempt them to do him some mischief. + o That is, of dreams; or, as others suppose, of the profound passages +of scripture, and all difficulties respecting either religion or justice. + p viz., Benjamin, his brother by the same mother. + q Or, he will settle his love wholly upon you, and ye will have no +rival in his favour. + r This person, as some say, was Judah, the most prudent and noble- +minded of them all; or, according to others, Reuben, whom the Mohammedan +writers call Rubīl.3 And both these opinions are supported by the account of +Moses, who tells us that Reuben advised them not to kill Joseph, but to throw +him into a pit privately, intending to release him;4 and that afterwards +Judah, in Reuben's absence, persuaded them not to let him die in the pit, but +to sell him to the Ishmaelites.5 + s Some copies read, in the first person plural, that we may divert +ourselves, &c. + t The reason why Jacob feared this beast in particular, as the +commentators say, was, either because the land was full of wolves, or else +because Jacob had dreamed he saw Joseph devoured by one of those creatures.6 + u i.e., It will be an instance of extreme weakness and folly in us, and +we shall be justly blamed for his loss. + + 1 Al Beidāwi, &c. 2 Idem, al Zamakhshari. 3 +Idem. 4 Gen. xxxvii. 21, 22. 5 Ibid. v. 26, 27. 6 Al +Beidāwi, Jallalo'ddin, al Zamakhshari. + + + And when they had carried him with them, and agreed to set him at the +bottom of the well,x they executed their design: and we sent a revelation unto +him,y saying, Thou shalt hereafter declare this their action unto them; and +they shall not perceive thee to be Joseph. + And they came to their father at even, weeping, + and said, Father, we went and ran races with one another,z and we left +Joseph with our baggage, and the wolf hath devoured him; but thou wilt not +believe us, although we speak the truth. + And they produced his inner garment stained with false blood. Jacob +answered, Nay, but ye yourselves have contrived the thing for your own sakes:a +however patience is most becoming, and GOD'S assistance is to be implored to +enable me to support the misfortune which ye relate. + And certain travellersb came, and sent onec to draw water for them; and +he let down his bucket,d and said, Good news!e this is a youth. And they +concealed him,f that they might sell him as a piece of merchandise: but GOD +knew that which they did. +20 And they sold him for a mean price, for a few pence,g and valued him +lightly. + And the Egyptian who bought himh said to his wife,i Use him honourably; +peradventure he may be serviceable to us, or we may adopt him for our son.k +Thus did we prepare an establishment for Joseph in the earth, and we taught +him the interpretation of dark sayings: for GOD is well able to effect his +purpose; but the greater part of men do not understand. + + x 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 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. When they had let him down half-way, they let him fall thence to the +bottom, and, there being water in the well (though the scripture says the +contrary), he was obliged to get upon a stone, on which, as he stood weeping, +the angel Gabriel came to him with the revelation mentioned immediately.1 + y Joseph being then but seventeen years old, al Beidāwi observes that +herein he resembled John the Baptist and Jesus, who were also favoured with +the divine communication very early. 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,2 he was stripped; and +that Gabriel brought 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.3 + z 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. + 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.4 + b viz., A caravan or company travelling from Midian to Egypt, who +rested near the well three days after Joseph had been thrown into it. + c The commentators are so exact as to give us the name of this man, +who, as they pretend, was Malec Ebn Dhór, of the tribe of Khozāah.5 + d And Joseph, making use of the opportunity, took hold of the cord, and +was drawn up by the man. + e The original words are Ya boshra: the latter of which some take for +the proper name of the water-drawer's companion, whom he called to his +assistance; and then they must be translated, O Boshra. + f The expositors are not agreed whether the pronoun they relates to +Malec 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.6 + g Namely, twenty or twenty-two dirhems, and those not of full weight +neither; for having weighed one ounce of silver only, the remainder was paid +by tale, which is the most unfair way of payment.1 + h His name was Kitfīr, or Itfīr (a corruption of Potiphar); and he was +a man of great consideration, being superintendent of the royal treasury.2 + The commentators say that Joseph came into his service at seventeen, and +lived with him thirteen years; and that he was made prime minister in the +thirty-third year of his age, and died at a hundred and twenty. + They who suppose Joseph was twice sold differ as to the price the +Egyptian paid for him; some saying it was twenty dinārs of gold, a pair of +shoes, and two white garments; and others, that it was a large quantity of +silver or of gold. + i Some call her Raļl; but the name she is best known by is that of +Zoleikha. + k Kitfīr having no children. It is said that Joseph gained his +master's good opinion so suddenly by his countenance, which Kitfīr, who, they +pretend, had great skill in physiognomy, judged to indicate his prudence and +other good qualities. + + 1 Idem. 2 See cap. 21. 3 Al Beidāwi, al Zamakhshari. + 4 Al Beidāwi. +5 Idem. 6 Idem. 1 Al Beidāwi. 2 Idem. + + + And when he had attained his age of strength, we bestowed on him wisdom, +and knowledge; for thus do we recompense the righteous. + And she, in whose house he was, desired him to lie with her; and she shut +the doors and said, Come hither. He answered, GOD forbid! verily my lordl +hath made my dwelling with him easy; and the ungrateful shall not prosper. + But she resolved within herself to enjoy him, and he would have resolved +to enjoy her, had he not seen the evident demonstration of his LORD.m So we +turned away evil and filthiness from him, because he was one of our sincere +servants. + And they ran to get one before the other to the door;n and she rent his +inner garment behind. And they met her lord at the door. She said, What +shall be the reward of him who seeketh to commit evil in thy family, but +imprisonment, and a painful punishment? + And Joseph said, She asked me to lie with her. And a witness of her +familyo bore witness, saying, If his garment be rent before, she speaketh +truth, and he is a liar: + but if his garment be rent behind, she lieth, and he is a speaker of +truth. + And when her husband saw that his garment was torn behind, he said, This +is a cunning contrivance of your sex; for surely your cunning is great. + O Joseph, take no farther notice of this affair: and thou, O woman, ask +pardon for thy crime; for thou art a guilty person. +30 And certain women said publiclyp in the city, The nobleman's wife asked +her servant to lie with her; he hath inflamed her breast with his love; and we +perceive her to be in manifest error. + + l viz., Kitfīr. But others understand it to be spoken of GOD. + m That is, had he not seriously considered the filthiness of whoredom, +and the great guilt thereof. Some, however, suppose that the words mean some +miraculous voice or apparition, sent by GOD to divert Joseph from executing +the criminal thoughts which began to possess him. For they say that he was so +far tempted with his mistress's beauty and enticing behaviour that he sat in +her lap, and even began to undress himself, when a voice called to him, and +bade him beware of her; but he taking no notice of this admonition, though it +was repeated three times, at length the angel Gabriel, or, as others will have +it, the figure of his master, appeared to him: but the more general opinion is +that it was the apparition of his father Jacob, who bit his fingers' ends, or, +as some write, struck him on the breast, whereupon his lubricity passed out at +the ends of his fingers.3 + For this fable, so injurious to the character of Joseph, the Mohammedans +are obliged to their old friends the Jews,4 who imagine that he had a design +to lie with his mistress, from these words of Moses,5 And it came to pass-that +Joseph went into the house to do his business, &c. + n He flying from her, and she running after to detain him. + o viz., A cousin of hers, who was then a child in the cradle.6 + p These women, whose tongues were so free with Zoleikha's character on +this occasion, were five in number, and the wives of so many of the king's +chief officers-viz., his chamberlain, his butler, his baker, his jailer, and +his herdsman.1 + + 3 Idem, al Zamakhshari, Jallalo'ddin, Yahya. 4 Talm. Babyl. +Sed. Nashim, p. 36. Vide Bartolocc. Bibl. Rabb. part iii. p. 509. +5 Gen. xxxix. II. 6 Supra citati interpretes 1 Al +Beidāwi. + + + And when she heard of their subtle behaviour, she sent unto them,q and +prepared a banquet for them, and she gave to each of them a knife; and she +said unto Joseph, Come forth unto them. And when they saw him, they praised +him greatly;r and they cut their own hands,s and said, O GOD! this is not a +mortal; he is no other than an angel, deserving the highest respect. + And his mistress said, This is he, for whose sake ye blamed me: I asked +him to lie with me, but he constantly refused. But if he do not perform that +which I command him, he shall surely be cast into prison, and he shall be made +one of the contemptible. + Joseph said, O LORD, a prison is more eligible unto me than the crime to +which they invite me; but unless thou turn aside their snares from me, I shall +youthfully incline unto them, and I shall become one of the foolish. + Wherefore his LORD heard him, and turned aside their snare from him; for +he both heareth and knoweth. + And it seemed good unto themt even after they had seen the signs of +innocency, to imprison him for a time. + And there entered into the prison with him two of the king's servants.u +One of themx said, it seemed to me in my dream that I pressed wine out of +grapes. And the other said, It seemed unto me in my dream that I carried +bread on my head, whereof the birds did eat. Declare unto us the +interpretation of our dreams, for we perceive that thou art a beneficent +person. + Joseph answered, No food, wherewith ye may be nourished, shall come unto +you, but I will declare unto you the interpretation thereof, before it come +unto you.y This knowledge is a part of that which my LORD hath taught me: for +I have left the religion of people who believe not in GOD, and who deny the +life to come; + and I follow the religion of my fathers, Abraham, and Isaac, and Jacob. +It is not lawful for us to associate anything with GOD. This knowledge of the +divine unity hath been given us of the bounty of GOD towards us, and towards +mankind; but the greater part of men are not thankful. + O my fellow-prisoners, are sundry lords better, or the only true and +mighty GOD? +40 Ye worship not, besides him other than the names which ye have named,z +ye and your fathers, concerning which GOD hath sent down no authoritative +proof: yet judgment belongeth unto GOD alone; who hath commanded that ye +worship none besides him. This is the right religion; but the greater part of +men know it not. + + q The number of all the women invited was forty, and among them were +the five ladies above mentioned.2 + r The old Latin translators have strangely mistaken the sense of the +original word acbarnaho, which they render menstruatoe sunt; and then rebuke +Mohammed for the indecency, crying out demurely in the margin, O fodum et +obsconum prophetam! Erpenius3 thinks that there is not the least trace of +such a meaning in the word; but he is mistaken: for the verb cabara in the +fourth conjugation, which is here used, has that import, though the subjoining +of the pronoun to it here (which possibly the Latin translators did not +observe) absolutely overthrows that interpretation. + s Through extreme surprise at the wonderful beauty of Joseph; which +surprise Zoleikha foreseeing, put knives into their hands, on purpose that +this accident might happen. Some writers have observed, on occasion of this +passage, that it is customary in the east for lovers to testify the violence +of their passion by cutting themselves, as a sign that they would spend their +blood in the service of the person beloved; which is true enough, but I do not +find that any of the commentators suppose these Egyptian ladies had any such +design. + t That is, to Kitfīr 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 +Zoleikha 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. + u viz., His chief butler and baker, who were accused of a design to +poison him. + x Namely, the butler. + y The meaning of this passage seems to be, either that Joseph, to show +he used no arts of divination or astrology, promises to interpret their dreams +to them immediately, even before they should eat a single meal; or else, he +here offers to prophesy to them beforehand, the quantity and quality of the +victuals which should be brought them, as a taste of his skill. + z See c. 7, p. 111, note d. + + 2 Idem. 3 In not. ad Hist. Josephi. + + + O my fellow-prisoners, verily the one of you shall serve wine unto his +lord, as formerly; but the other shall be crucified, and the birds shall eat +from off his head. The matter is decreed, concerning which ye seek to be +informed. + And Joseph said unto him whom he judged to be the person who should +escape of the two, Remember me in the presence of thy lord. But the devil +caused him to forget to make mention of Joseph unto his lord;a wherefore he +remained in the prison some years.b + And the king of Egyptc said, Verily, I saw in my dream seven fat kine, +which seven lean kine devoured, and seven green ears of corn, and other seven +withered ears. O nobles, expound my vision unto me, if ye be able to +interpret a vision. + They answered, They are confused dreams, neither are we skilled in the +interpretation of such kind of dreams. + And Joseph's fellow-prisoner who had been delivered, said, (for he +remembered Joseph after a certain space of time,) I will declare unto you the +interpretation thereof; wherefore let me go unto the person who will interpret +it unto me. + And he went to the prison, and said, O Joseph, thou man of veracity, +teach us the interpretation of seven fat kine, which seven lean kine devoured; +and of seven green ears of corn, and other seven withered ears, which the king +saw in his dream; that I may return unto the men who have sent me, that +peradventure they may understand the same. + Joseph answered, Ye shall sow seven years as usual: and the corn which ye +shall reap, do ye leave in its ear,d except a little whereof ye may eat. + Then shall there come, after this, seven grievous years of famine, which +shall consume what ye shall have laid up as a provision for the same, except a +little which ye shall have kept. + Then shall there come, after this, a year wherein men shall have plenty +of rain,e and wherein they shall press wine and oil. + + a According to the explication of some, who take the pronoun him to +relate to Joseph, this passage may be rendered, But the devil caused him +(i.e., 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.1 + b The original word signifying any number from three to nine or ten, +the common opinion is that Joseph remained in prison seven years, though some +say he was confined no less than twelve years.2 + c This prince, as the oriental writers generally agree, was Riyān, the +son of al Walīd, the Amalekite,3 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.4 + d To preserve it from the weevil.5 + e Notwithstanding what some ancient authors write to the contrary,6 it +often rains in winter in the lower Egypt, and even snow has been observed to +fall at Alexandria, contrary to the express assertion of Seneca.7 In the +upper Egypt, indeed, towards the cataracts of Nile, it rains very seldom.8 +Some, however, suppose that the rains here mentioned are intended of those +which should fall in Ethiopia, and occasion the swelling of the Nile, the +great cause of the fertility of Egypt; or else of those which should fall in +the neighbouring countries, which were also afflicted with famine during the +same time. + + 1 Al Beidāwi. 2 Idem, Jallalo'ddin. 3 See the Prelim. +Disc. p. 7. 4 Al Beidāwi. See c. 7, p. 115, note d. 5 Idem. + 6 Plato, in Timęo. Pomp. Mela. 7 Nat. Quęst. l. 4. +8 See Greaves's Descr. of the Pyramids, p. 74, &c. Ray's Collection of +Travels, tom. ii. p. 92. + + +50 And when the chief butler had reported this, the king said, Bring him +unto me. And when the messenger came unto Joseph, he said, Return unto thy +lord, and ask of him, what was the intent of the women who cut their hands;f +for my LORD well knoweth the snare which they laid for me.g + And when the women were assembled before the king, he said unto them, +What was your design, when ye solicited Joseph to unlawful love? They +answered, GOD be praised! we know not any ill of him. The nobleman's wife +said, Now is the truth become manifest: I solicited him to lie with me; and he +is one of those who speak truth. + And when Joseph was acquainted therewith, he said, This discovery hath +been made, that my lord might know that I was not unfaithful unto him in his +absence, and that God directeth not the plot of the deceivers. + Neither do I absolutely justify myself:h since every soul is prone unto +evil, except those on whom my LORD shall show mercy; for my LORD is gracious +and merciful. + And the king said, Bring him unto me: I will take him into my own +peculiar service. And when Joseph was brought unto the king, and he had +discoursed with him, he said, Thou art this day firmly established with us, +and shalt be intrusted with our affairs.i + Joseph answered, Set me over the storehouses of the land; for I will be a +skilful keeper thereof. + Thus did we establish Joseph in the land, that he might provide himself a +dwelling therein, where he pleased. We bestow our mercy on whom we please, +and we suffer not the reward of the righteous to perish: + and certainly the reward of the next life is better, for those who +believe, and fear God. + + f Joseph, it seems, cared not to get out of prison till his innocence +was publicly known and declared. It is observed by the commentators that +Joseph does not bid the messenger move the king to inform himself of the truth +of the affair, but bids him directly to ask the king, to incite him to make +the proper inquiry with the greater earnestness. They also observe that +Joseph takes care not to mention his mistress, out of respect and gratitude +for the favours he had received while in her house.1 + g Endeavouring both by threats and persuasion to entice me to commit +folly with my mistress. + h According to a tradition of Ebn Abbās, Joseph had no sooner spoken +the foregoing words, asserting his innocency, than Gabriel said to him, What, +not when thou wast deliberating to lie with her? Upon which Joseph confessed +his frailty.2 + i 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 Wazīr, or chief minister. Some say that his master Kitfīr +dying about this time, he not only succeeded him in his place, but, by the +king's command, married the widow, his late mistress, whom he found to be a +virgin, and who bare him Ephraim and Manasses.3 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 +Mohammedan divines to make use of the loves of Joseph and Zoleikha, 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.4 + + 1 Al Beidāwi, &c. 2 Idem, &c. 3 Idem, Kitab +Tafasir, &c. 4 Vide D'Herbelot. Bibl. Orient. Art. Jousouf. + + + Moreover, Joseph's brethren came,k and went in unto him; and he knew +them, but they knew not him. + And when he had furnished them with their provisions, he said, Bring unto +me your brother, the son of your father; do ye not see that I give full +measure, and that I am the most hospitable receiver of guests? +60 But if ye bring him not unto me, there shall be no corn measured unto +you from me, neither shall ye approach my presence. + They answered, We will endeavor to obtain him of his father, and we will +certainly perform what thou requirest. + And Joseph said to his servants, Put their money,l which they have paid +for their corn; into their sacks, that they may perceive it, when they shall +be returned to their family: peradventure they will come back unto us. + And when they were returned unto their father, they said, O father, it is +forbidden to measure out corn unto us any more, unless we carry our brother +Benjamin with us: wherefore send our brother with us, and we shall have corn +measured unto us; and we will certainly guard him from any mischance. + Jacob answered, Shall I trust him with you with any better success than I +trusted your brother Joseph with you heretofore? But GOD is the best +guardian; and he is the most merciful of those that show mercy. + And when they opened their provision, they found their money had been +returned unto them; and they said, O father, what do we desire farther? this +our money hath been returned unto us; we will therefore return, and provide +corn for our family: we will take care of our brother; and we shall receive a +camel's burden more than we did the last time. This is a small quantity.m + Jacob said, I will by no means send him with you, until ye give me a +solemn promise, and swear by GOD that ye will certainly bring him back unto +me, unless ye be encompassed by some inevitable impediment. And when they had +given him their solemn promise, he said, GOD is witness of what we say. + And he said, My sons, enter not into the city by one and the same gate; +but enter by different gates. But this precaution will be of no advantage +unto you against the decree of GOD; for judgment belongeth unto GOD alone: in +him do I put my trust, and in him let those confide who seek in whom to put +their trust. + + k Joseph, being made Wazīr, 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 +al Feyyūm, from a standing pool or marsh, the most fertile and best cultivated +land in all Egypt.5 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. The dearth being felt in the land of Canaan, +Jacob sent all his sons, except only Benjamin, into Egypt for corn. On their +arrival, Joseph (who well knew them) asked them who they were, saying he +suspected them to be spies; but they told him they came only to buy +provisions, and that they were all the sons of an ancient man, named Jacob, +who was also a prophet. Joseph then asked how many brothers there were of +them; they answered, Twelve; but that one of them had been lost in a desert. +Upon which he inquired for the eleventh brother, there being no more than ten +of them present. They said he was a lad, and with their father, whose +fondness for him would not suffer him to accompany them in their journey. At +length Joseph asked them who 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 provisions; 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.1 + l 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,2 + m The meaning may be, either that the corn they now brought was not +sufficient for the support of their families, so that it was necessary for +them to take another journey, or else, that a camel's load, more or less, was +but a trifle to the king of Egypt. Some suppose these to be the words of +Jacob, declaring it was too mean a consideration to induce him to part with +his son. + + 5 Vide Golii not. in Alfragan. p. 175, &c. Kircher. Oedip. Ęgypt vol. +i. p. 8. Lucas, Voy. tom. ii. p. 205, and tom. iii. p. 53. +1 Al Beidāwi. 2 Idem. + + + And when they entered the city, as their father had commanded them, it +was of no advantage unto them against the decree of GOD; and the same served +only to satisfy the desire of Jacob's soul, which he had charged them to +perform: for he was endued with knowledge of that which we had taught him; but +the greater part of men do not understand. + And when they entered into the presence of Joseph, he received his +brother Benjamin as his guest, and said, Verily I am thy brother,n be not +therefore afflicted for that which they have committed against us. +70 And when he had furnished them with their provisions, he put his cupo in +his brother Benjamin's sack. Then a crier cried after them, saying, O company +of travellers, ye are surely thieves. + They said, (and turned back unto them,) What is it that ye miss? + They answered, We miss the prince's cup: and unto him who shall produce +it, shall be given a camel's load of corn, and I will be surety for the same. + Joseph's brethren replied, By GOD, ye do well know, that we come not to +act corruptly in the land,p neither are we thieves. + The Egyptians said, What shall be the reward of him, who shall appear to +have stolen the cup, if ye be found liars? + Joseph's brethren answered, As to the reward of him, in whose sack it +shall be found, let him become a bondman in satisfaction of the same: thus do +we reward the unjust, who are guilty of theft.q + Then he began by their sacks, before he searched the sack of his +brother;r and he drew out the cup from his brother's sack. Thus did we +furnish Joseph with a stratagem. It was not lawful for him to take his +brother for a bondman, by the law of the king of Egypt,s had not GOD pleased +to allow it, according to the offer of his brethren. We exalt to degrees of +knowledge and honour whom we please: and there is one who is knowing above all +those who are endued with knowledge. + His brethren said, If Benjamin be guilty of theft, his brother Joseph +hath been also guilty of theft heretofore.t But Joseph concealed these things +in his mind, and did not discover them unto them: and he said within himself, +Ye are in a worse condition than us two; and GOD best knoweth what ye +discourse about. + + n 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.1 + o Some imagine this to be a measure holding a saį (or about a gallon), +wherein they used to measure corn or give water to the beasts. But others +take it to be a drinking-cup of silver or gold. + p Both by our behaviour among you, and our bringing again our money, +which was returned to us without our knowledge. + q This was the method of punishing theft used by Jacob and his family; +for among the Egyptians it was punished in another manner. + r Some suppose this search was made by the person whom Joseph sent +after them; others by Joseph himself, when they were brought back to the city. + s For there the thief was not reduced to servitude, but was scourged, +and obliged to restore the double of what he had stolen.2 + t 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.3 + + 1 Al Beidāwi. 2 Idem, Jallalo'ddin. + + + They said unto Joseph, Noble lord, verily this lad hath an aged father; +wherefore take one of us in his stead; for we perceive that thou art a +beneficent person. + Joseph answered, GOD forbid that we should take any other than him with +whom we found our goods; for then should we certainly be unjust. +80 And when they despaired of obtaining Benjamin, they retired to confer +privately together. And the elder of themu said, Do ye not know that your +father hath received a solemn promise from you, in the name of GOD, and how +perfidiously ye behaved heretofore towards Joseph? Wherefore I will by no +means depart the land of Egypt, until my father give me leave to return unto +him, or GOD maketh known his will to me; for he is the best judge. + Return ye to your father, and say, O father, verily thy son hath +committed theft; we bear witness of no more than what we know, and we could +not guard against what we did not foresee: + and do thou inquire in the city, where we have been, and of the company +of merchants, with whom we are arrived, and thou wilt find that we speak the +truth. + And when they were returned, and had spoken thus to their father, he +said, Nay, but rather ye yourselves have contrived the thing for your own +sakes, but patience is most proper for me; peradventure GOD will restore them +allx unto me; for he is knowing and wise. + And he turned from them and said, Oh how I am grieved for Joseph! And +his eyes became white with mourning,y he being oppressed with deep sorrow. + His sons said, By GOD, thou wilt not cease to remember Joseph until thou +be brought to death's door, or thou be actually destroyed by excessive +affliction. + He answered, I only represent my grief, which I am not able to contain, +and my sorrow unto GOD, but I know by revelation from GOD that which ye know +not.z + O my sons, go and make inquiry after Joseph and his brother; and despair +not of the mercy of GOD; for none despaireth of GOD's mercy, except the +unbelieving people. + Wherefore Joseph's brethren returned into Egypt: and when they came into +his presence, they said, Noble lord, the famine is felt by us and our family, +and we are come with a small sum of money:a yet give unto us full measure, and +bestow corn upon us as alms; for GOD rewardeth the almsgivers. + + u viz., Reuben. But some think Simeon or Judah to be here meant; and +instead of the elder, interpret it the most prudent of them. + x i.e., Joseph, Benjamin, and Simeon. + y That is, the pupils lost their deep blackness and became of a pearl +colour (as happens in suffusions), by his continual weeping: which very much +weakened his sight, or, as some pretend, made him quite blind.4 + z viz., That Joseph is yet alive, of which some tell us he was assured +by the angel of death in a dream; though others suppose he depended on the +completion of Joseph's dream, which must have been frustrated had he died +before his brethren had bowed down before him.5 + a Their money being clipped and adulterated. Some, however, imagine +they did not bring money, but goods to barter, such as wool and butter, or +other commodities of small value.6 + + 3 Jallalo'ddin. 4 Al Beidāwi. 5 Idem. + 6 Idem. + + + Joseph said unto them, Do ye know what ye did unto Joseph and his +brother, when ye were ignorant of the consequences thereof?b +90 They answered, Art thou really Joseph?c He replied, I am Joseph; and +this is my brother. Now hath GOD been gracious unto us. For whoso feareth +God, and persevereth with patience, shall at length find relief; since GOD +will not suffer the reward of the righteous to perish. + They said, By GOD, now hath GOD chosen thee above us; and we have surely +been sinners. + Joseph answered, Let there be no reproach cast on you this day. GOD +forgiveth you; for he is the most merciful of those who show mercy. + Depart ye with this my inner garment,d and throw it on my father's face; +and he shall recover his sight: and then come unto me with all your family. + And when the company of travellers was departed from Egypt on their +journey towards Canaan, their father said, unto those who were about him, +Verily I perceive the smell of Joseph;e although ye think that I dote. + They answered, By GOD, thou art in thy old mistake.f + But when the messenger of good tidingsg was come with Joseph's inner +garment, he threw it over his face; and he recovered his eyesight. + And Jacob said, Did I not tell you that I knew from GOD, that which ye +knew not? + They answered, O father, ask pardon of our sins for us, for we have +surely been sinners. + He replied, I will surely ask pardon for you of my LORD;h for he is +gracious and merciful. +100 And when Jacob and his family arrived in Egypt, and were introduced unto +Joseph, he received his parents unto him,i and said, Enter ye into Egypt, by +GOD'S favor, in full security. + + b 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.1 + c They say this question was not the effect of a bare suspicion that he +was Joseph, but that they actually knew him, either by his face and behaviour, +or by his foreteeth, which he showed in smiling, or else by putting off his +tiara, and discovering a whitish mole on his forehead.2 + d Which the commentators generally suppose to be the same garment with +which Gabriel invested him in the well; which having originally come from +paradise, had preserved the odour of that place, and was of so great virtue as +to cure any distemper in the person who was touched with it.3 + e This was the odour of the garment above mentioned, brought by the +wind to Jacob, who smelt it, as is pretended, at the distance of eighty +parasangs;4 or, as others will have, three, or eight days' journey off.5 + f Being led into this imagination by the excessive love of Joseph. + g viz., Judah, who, as he had formerly grieved his father by bringing +him Joseph's coat stained with blood, now rejoiced him as much by being the +bearer of this vest, and the news of Joseph's prosperity.6 + h Deferring it, as some fancy, till he should see Joseph, and have his +consent. + i viz., His father and Leah, his mother's sister, whom he looked on as +his mother after Rachel's death.7 + Al Beidāwi tells 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. + + 1 Idem. 2 Idem. 3 Idem, Jallalo'ddin. 4 +Idem. 5 Jallalo'ddin. +6 Al Beidāwi. 7 Idem. See Gen. xxxvii. 10. + + +And he raised his parents to the seat of state, and they, together with his +brethren, fell down and did obeisance unto him.k And he said, O my father, +this is the interpretation of my vision, which I saw heretofore: now hath my +LORD rendered it true. And he hath surely been gracious unto me, since he +took me forth from the prison, and hath brought you hither from the desert; +after that the devil had sown discord between me any my brethren: for my LORD +is gracious unto whom he pleaseth; and he is the knowing, the wise God. + O LORD, thou hast given me a part of the kingdom, and hast taught me the +interpretation of dark sayings. The Creator of heaven and earth! thou art my +protector in this world, and in that which is to come: make me to die a +Moslem, and join me with the righteous.l + This is a secret history which we reveal unto thee, O Mohammed, although +thou wast not present with the brethren of Joseph, when they concerted their +design, and contrived a plot against him. But the greater part of men, +although they earnestly desire it, will not believe. + Thou shalt not demand of them any reward for thy publishing the Koran; it +is no other than an admonition unto all creatures. + And how many signs soever there be of the being, unity, and providence of +God, in the heavens and the earth; they will pass by them, and will retire +afar off from them. + And the greater part of them believe not in GOD, without being also +guilty of idolatry.m + Do they not believe that some overwhelming affliction shall fall on them, +as a punishment from GOD; or that the hour of judgment shall overtake them +suddenly, when they consider not its approach? + Say unto those of Mecca, This is my way: I invite you unto GOD, by an +evident demonstration; both I and he who followeth me; and, praise be unto +GOD! I am not an idolater. + We sent not any apostles before thee, except men, unto whom we revealed +our will, and whom we chose out of those who dwelt in cities.n Will they not +go through the earth, and see what hath been the end of those who have +preceded them? But the dwelling of the next life shall surely be better for +those who fear God. Will they not therefore understand? +110 Their predecessors were borne with for a time, until, when our apostles +despaired of their conversion, and they thought that they were liars, our help +came unto them, and we delivered whom we pleased; but our vengeance was not +turned away from the wicked people. + Verily in the histories of the prophets and their people, there is an +instructive example unto those who are endued with understanding. The Koran +is not a new invented fiction: but a confirmation of those scriptures which +have been revealed before it, and a distinct explication of everything +necessary in respect either to faith or practice, and a direction and mercy +unto people who believe. + + k A transposition is supposed to be in these words, and that he seated +his father and mother after they had bowed down to him, and not before.1 + l The Mohammedan authors write that Jacob dwelt in Egypt twenty-four +years, and at his death ordered his body to be buried in Palestine by his +father, which Joseph took care to perform; and then returning into Egypt, died +twenty-three years after. They add that such high disputes arose among the +Egyptians concerning his burial, that they had like to have come to blows; but +at length they agreed to put his body into a marble coffin, and to sink it in +the Nile-out of a superstitious imagination, that it might help the regular +increase of the river, and deliver them from famine for the future; 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.2 + m For this crime Mohammed charges not only on the idolatrous Meccans, +but also on the Jews and Christians, as has been already observed more than +once. + n And not of the inhabitants of the deserts; because the former are +more knowing and compassionate, and the latter more ignorant and hard- +hearted.3 + + 1 Idem. 2 Idem. 3 Idem. See the Prelim. Disc. +Sect. I. p. 24. + + + + +CHAPTER XIII. + +ENTITLED, THUNDER;o REVEALED AT MECCA.p + +IN THE NAME OF THE MOST MERCIFUL GOD. + + AL. M. R.q These are the signs of the book of the Koran: and that which +hath been sent down unto thee from thy LORD is the truth; but the greater part +of men will not believe. + It is GOD who hath raised the heavens without visible pillars; and then +ascended his throne, and compelled the sun and the moon to perform their +services; every of the heavenly bodies runneth an appointed course. He +ordereth all things. He showeth his signs distinctly, that ye may be assured +ye must meet your LORD at the last day. + It is he who hath stretched forth the earth, and placed therein steadfast +mountains, and rivers; and hath ordained therein of every fruit two different +kinds.r He causeth the night to cover the day. Herein are certain signs unto +people who consider. + And in the earth are tracts of land of different natures,s though +bordering on each other; and also vineyards, and seeds, and palm-trees +springing several from the same root, and singly from distinct roots. They +are watered with the same water, yet we render some of them more excellent +than others to eat. Herein are surely signs unto people who understand. + If thou dost wonder at the infidels denying the resurrection, surely +wonderful is their saying, After we shall have been reduced to dust, shall we +be restored in a new creature? + These are they who believe not in their LORD: these shall have collars on +their necks,t and these shall be the inhabitants of hell fire: therein shall +they abide for ever. + + o This word occurs in the next page. + p Or, according to some copies, at Medina. + q The meaning of these letters is unknown. Of several conjectural +explications which are given of them, the following is one: I am the most wise +and knowing GOD. + r As sweet and sour, black and white, small and large, &c.1 + s Some tracts being fruitful and others barren, some plain and others +mountainous, some proper for corn and others for trees, &c.2 + t The collar here mentioned is an engine something like a pillory, but +light enough for the criminal to walk about with. Besides the hole to fix it +on the neck, there is another for one of the hands, which is thereby fastened +to the neck.3 And in this manner the Mohammedans suppose the reprobates will +appear at the day of judgment.4 Some understand this passage figuratively, of +the infidels being bound in the chains of error and obstinacy.5 + + 1 Idem, Jallalo'ddin. 2 Idem. 3 Vide Chardin, Voy. de +Perse, tom. ii. p. 220. 4 See cap. 5, p. 81. +5 Al Beidāwi. + + + They will ask of thee to hasten evil rather than good:u although there +have already been examples of the divine vengeance before them. Thy LORD is +surely endued with indulgence towards men, notwithstanding their iniquity; but +thy LORD is also severe in punishing. + The infidels say, Unless a sign be sent down unto him from his LORD, we +will not believe. Thou art commissioned to be a preacher only, and not a +worker of miracles: and unto every people hath a director been appointed. + GOD knoweth what every female beareth in her womb; and what the wombs +want or exceed of their due time, or number of young. With him is everything +regulated according to a determined measure. +10 He knoweth that which is hidden, and that which is revealed. He is the +great, the most high. + He among you who concealeth his words, and he who proclaimeth them in +public; he also who seeketh to hide himself in the night, and he who goeth +forth openly in the day, is equal in respect to the knowledge of God. + Each of them hath angels mutually succeeding each other, before him, and +behind him; they watch him by the command of GOD.x Verily GOD will not change +his grace which is in men, until they change the disposition in their souls by +sin. When GOD willeth evil on a people there shall be none to avert it; +neither shall they have any protector beside him. + It is he who causeth the lightning to appear unto you, to strike fear, +and to raise hope,y and who formeth the pregnant clouds. + The thunder celebrateth his praise,z and the angels also, for fear of +him. He sendeth his thunderbolts, and striketh therewith whom he pleaseth, +while they dispute concerning GOD;a for he is mighty in power. + It is he who ought of right to be invoked; and the idols, which they +invoke besides him, shall not hear them at all; otherwise than as he is heard, +who stretcheth forth his hands to the water that it may ascend to his mouth, +when it cannot ascend thither: the supplication of the unbelievers is utterly +erroneous. + Whatsoever is in heaven and on earth worshippeth GOD, voluntarily or of +force;b and their shadows also, morning and evening.c + Say, Who is the LORD of heaven and earth? Answer, GOD. Say, Have ye, +therefore, taken unto yourselves protectors beside him, who are unable either +to help, or to defend themselves from hurt? Say, Shall the blind and the +seeing be esteemed equal? or shall darkness and light be accounted the same? +or have they attributed companions unto GOD who have created as he hath +created, so that their creation bear any resemblance unto his? Say, GOD is +the creator of all things; he is the one, the victorious God. + + u Provoking and daring thee to call down the divine vengeance on them +for their impenitency. + x See the Prelim. Disc. Sect. IV. p. 56. + y Thunder and lightning being the sign of approaching rain; a great +blessing, in the eastern countries more especially. + z Or causeth those who hear it to praise him. Some commentators tell +us that by the word thunder, in this place, is meant the angel who presides +over the clouds, and drives them forwards with twisted sheets of fire.6 + a This passage was revealed on the following occasion: Amer Ebn al +Tofail and Arbad Ebn Rabīah, the brother of Labīd, went to Mohammed with an +intent to kill him; and Amer began to dispute with him concerning the chief +points of his doctrine, while Arbad, taking a compass, went behind him to +dispatch him with his sword; but the prophet, perceiving his design, implored +GOD'S protection; whereupon Arbad was immediately struck dead by thunder, and +Amer was struck with a pestilential boil, of which he died in a short time, in +a miserable condition.7 + Jallalo'ddin, however, tells another story saying that Mohammed, having +sent one to invite a certain man to embrace his religion, the person put this +question to the missionary, Who is this apostle, and what is God? Is he of +gold, or of silver, or of brass? Upon which a thunderbolt struck off his +skull, and killed him. + b The infidels and devils themselves being constrained to humble +themselves before him, though against their will, when they are delivered up +to punishment. + c This is an allusion to the increasing and diminishing of the shadows, +according to the height of the sun; so that, when they are the longest, which +is in the morning and the evening, they appear prostrate on the ground, in the +posture of adoration. + + 6 Idem, Jallalo'ddin. 7 Al Beidāwi. Vide Golii. not. in Adagia +Arab. adject. ad Gram Erpenii, p. 99. + + + He causeth water to descend from heaven, and the brooks flow according to +their respective measure, and the floods bear the floating froth: and from the +metals which they melt in the fire, seeking to cast ornaments or vessels for +use, there ariseth a scum like unto it. Thus GOD setteth forth truth and +vanity. But the scum is thrown off, and that which is useful to mankind +remaineth on the earth. Thus doth GOD put forth parables. Unto those who +obey their LORD shall be given the most excellent reward: but those who obey +him not, although they were possessed of whatever is in the whole earth and as +much more, they would give it all for their ransom. These will be brought to +a terrible account: their abode shall be hell; an unhappy couch shall it be! + Shall he, therefore, who knoweth that what hath been sent down unto thee +from thy LORD, is truth, be rewarded as he who is blind? The prudent only +will consider; +20 who fulfil the covenant of GOD, and break not their contract; + and who join that which GOD hath commanded to be joined,d and who fear +their LORD, and dread an ill account; + and who persevere out of a sincere desire to please their LORD, and +observe the stated times of prayer, and give alms out of what we have bestowed +on them, in secret and openly, and who turn away evil with good: the reward of +these shall be paradise, + gardens of eternal abode,e which they shall enter, and also whoever shall +have acted uprightly, of their fathers, and their wives, and their posterity: +and the angels shall go in unto them by every gate, + saying, Peace be upon you, because ye have endured with patience; how +excellent a reward is paradise! + But as for those who violate the covenant of GOD, after the establishment +thereof, and who cut in sunder that which GOD hath commanded to be joined, and +act corruptly in the earth, on them shall a curse fall, and they shall have a +miserable dwelling in hell. + GOD giveth provision in abundance unto whom he pleaseth, and is sparing +unto whom he pleaseth. Those of Mecca rejoice in the present life; although +the present life, in respect of the future, is but a precarious provision. + The infidels say, Unless a sign be sent down unto him from his LORD, we +will not believe. Answer, Verily, GOD will lead into error whom he pleaseth, +and will direct unto himself him who repenteth, + and those who believe, and whose hearts rest securely in the meditation +of GOD; shall not men's hearts rest securely in the meditation of GOD? They +who believe and do that which is right shall enjoy blessedness, and partake of +a happy resurrection. + + d By believing in all the prophets, without exception, and joining +thereto the continual practice of their duty, both towards GOD and man.1 + e Literally, gardens of Eden. See chapter 9, p. 143. + + 1 Idem, Jallalo'ddin, Yahya. + + + Thus have we sent thee to a nation which other nations have preceded unto +whom prophets have likewise been sent, that thou mayest rehearse unto them +that which we have revealed unto thee, even while they believe not in the +merciful God. Say unto them, He is my LORD; there is no GOD but he: in him do +I trust, and unto him must I return. +30 Though a Koran were revealed by which mountains should be removed, or +the earth cleaved in sunder, or the dead be caused to speak,f it would be in +vain. But the matter belongeth wholly unto GOD. Do not, therefore, the +believers know, that if GOD pleased, he would certainly direct all men? + Adversity shall not cease to afflict the unbelievers for that which they +have committed, or to sit down near their habitations,g until GOD'S promise +come;h for GOD is not contrary to the promise. + Apostles before thee have been laughed to scorn; and I permitted the +infidels to enjoy a long and happy life: but afterwards I punished them; and +how severe was the punishment which I inflicted on them! + Who is it, therefore, that standeth over every soul, to observe that +which it committeth? They attribute companions unto GOD. Say, Name them: +will ye declare unto him that which he knoweth not in the earth? or will ye +name them in outward speech only?i But the deceitful procedure of the +infidels was prepared for them; and they are turned aside from the right path: +for he whom GOD shall cause to err, shall have no director. + They shall suffer a punishment in this life; but the punishment of the +next shall be more grievous: and there shall be none to protect them against +GOD. + This is the description of paradise, which is promised to the pious. It +is watered by rivers; its food is perpetual, and its shade also: this shall be +the reward of those who fear God. But the reward of the infidels shall be +hell fire. + Those to whom we have given the scriptures, rejoice at what hath been +revealed unto thee.k Yet there are some of the confederates who deny part +thereof.l Say unto them, Verily I am commanded to worship GOD alone; and to +give him no companion: upon him do I call, and unto him shall I return. + + f These are miracles which the Koreish required of Mohammed; demanding +that he would, by the power of his Korān, either remove the mountains from +about Mecca, that they might have delicious gardens in their room, or that he +would oblige the wind to transport them, with their merchandise, to Syria +(according to which tradition, the words here translated, or the earth cleaved +in sunder, should be rendered, or the earth be travelled over in an instant); +or else raise to life Kosai Ebn Kelāb,1 and others of their ancestors, to bear +witness to him; whereupon this passage was revealed. + g It is supposed by some that these words are spoken to Mohammed, and +then they must be translated in the second person, Nor shall thou cease to sit +down, &c. For they say this verse relates to the idolaters of Mecca, who were +afflicted with a series of misfortunes for their ill-usage of their prophet, +and were also continually annoyed and harassed by his parties, which +frequently plundered their caravans and drove off their cattle, himself +sitting down with his whole army near the city in the expedition of al +Hodeibīya.2 + h i.e., Till death and the day of judgment overtake them; or, according +to the exposition in the preceding note, until the taking of Mecca.3 + i That is, calling them the companion of GOD, without being able to +assign any reason, or give any proof why they deserve to be sharers in the +honour and worship due from mankind to him.4 + k viz., The first proselytes to Mohammedism from Judaism and +Christianity; or the Jews and Christians in general, who were pleased to find +the Korān so consonant to their own scriptures.5 + l That is, such of them as had entered into a confederacy to oppose +Mohammed; as did Caab Ebn al Ashraf, and the Jews who followed him, and al +Seyid al Najrāni, al Akib, and several other Christians; who denied such parts +of the Korān as contradicted their corrupt doctrines and traditions.6 + + 1 See cap. 8, p. 128, note f. 2 Al Beidāwi. 3 +Idem. 4 Idem. 5 See cap. 3, p. 52. 6 Idem. + + + To this purpose have we sent down the Koran a rule of judgment, in the +Arabic language. And verily, if thou follow their desires, after the +knowledge which hath been given thee, there shall be none to defend or protect +thee against GOD. + We have formerly sent apostles before thee, and bestowed on them wives +and children;m and no apostle had the power to come with a sign, unless by the +permission of GOD. Every age hath its book of revelation: + GOD shall abolish and shall confirm what he pleaseth. With him is the +original of the book.n +40 Moreover, whether we cause thee to see any part of that punishment +wherewith we have threatened them, or whether we cause thee to die before it +be inflicted on them, verily unto thee belongeth preaching only, but unto us +inquisition. + Do they not see that we come into their land, and straighten the borders +thereof, by the conquests of the true believers? When GOD judgeth, there is +none to reverse his judgment: and he will be swift in taking an account. + Their predecessors formerly devised subtle plots against their prophets; +but GOD is master of every subtle device. He knoweth that which every soul +deserveth: and the infidels shall surely know, whose will be the reward of +paradise. + The unbelieverso will say, Thou art not sent of God. Answer, GOD is a +sufficient witness between me and you, and he who understandeth the +scriptures. + + m As we have on thee. This passage was revealed in answer to the +reproaches which were cast on Mohammed, on account of the great number of his +wives. For the Jews said that if he was a true prophet, his care and +attention would be employed about something else than women and the getting of +children.7 It may be observed that it is a maxim of the Jews that nothing is +more repugnant to prophecy than carnality.8 + n Literally, the mother of the book; by which is meant the preserved +table, from which all the written revelations which have been from time to +time published to mankind, according to the several dispensations, are +transcripts. + o The persons intended in this passage, it is said, were the Jewish +doctors.9 + + 7 Jallalo'ddin, Yahya. 8 Vide Maimon. More Nev. part ii. c. 36, +&c. 9 Al Beidāwi. + + + + + +CHAPTER XIV. + +ENTITLED, ABRAHAM;a REVEALED AT MECCA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + AL. R.b This book have we sent down unto thee, that thou mayest lead men +forth from darkness into light, by the permission of their LORD, into the +glorious and laudable way. + GOD is he unto whom belongeth whatsoever is in heaven and on earth: and +woe be to the infidels, because a grievous punishment waiteth them; + who love the present life above that which is to come, and turn men aside +from the way of GOD, and seek to render it crooked: these are in an error far +distant from the truth. + We have sent no apostle but with the language of his people, that he +might declare their duty plainly unto them;c for GOD causeth to err whom he +pleaseth, and directeth whom he pleaseth; and he is the mighty, the wise. + We formerly sent Moses with our signs, and commanded him saying, Lead +forth thy people from darkness into light, and remind them of the favors of +GOD:d verily therein are signs unto every patient and grateful person. + And call to mind when Moses said unto his people, Remember the favor of +GOD towards you, when he delivered you from the people of Pharaoh: they +grievously oppressed you; and they slew your male children, but let your +females live:e therein was a great trial from your LORD. + And when your LORD declared by the mouth of Moses, saying, If ye be +thankful, I will surely increase my favors towards you; but if ye be +ungrateful, verily my punishment shall be severe. + And Moses said, If ye be ungrateful, and all who are in the earth +likewise; verily GOD needeth not your thanks, though he deserveth the highest +praise. + Hath not the history of the nations your predecessors reached you; +namely, of the people of Noah, and of Ad, and of Thamud,f +10 and of those who succeeded them; whose number none knoweth except GOD? +Their apostles came unto them with evident miracles; but they clapped their +hands to their mouths out of indignation, and said, We do not believe the +message with which ye pretend to be sent; and we are in a doubt concerning the +religion to which ye invite us, as justly to be suspected. + + a Mention is made of this patriarch towards the end of the chapter. + b See the Prelim. Disc. Sect. III p. 46, &c. + c That so they might not only perfectly and readily understand those +revelations themselves, but might also be able to translate and interpret them +unto others.1 + d Literally, the days of GOD; which may also be translated, the battles +of GOD (the Arabs using the word day to signify a remarkable engagement, as +the Italians do giornata, and the French, journée), or his wonderful acts +manifested in the various success of former nations in their wars.2 + e See chapter 7, p. 117, &c. + f See ibid. p. 111, &c. + + 1 Idem. 2 Idem. + + + Their apostles answered, Is there any doubt concerning GOD, the creator +of heaven and earth? He inviteth you to the true faith that he may forgive +you part of your sins,g and may respite your punishment, by granting you space +to repent, until an appointed time. + They answered, Ye are but men, like unto us: ye seek to turn us aside +from the gods which our fathers worshipped: wherefore bring us an evident +demonstration by some miracle, that ye speak truth. + Their apostles replied unto them, We are no other than men like unto you; +but GOD is bountiful unto such of his servants as he pleaseth: and it is not +in our power to give you a miraculous demonstration of our mission, + unless by the permission of GOD; in GOD therefore let the faithful trust. + And what excuse have we to allege, that we should not put our trust in +GOD; since he hath directed us our paths? Wherefore we will certainly suffer +with patience the persecution wherewith ye shall afflict us: in GOD therefore +let those put their confidence who seek in whom to put their trust. + And those who believed not said unto their apostles, We will surely expel +you out of our land; or ye shall return unto our religion. And their LORD +spake unto them by revelation, saying, We will surely destroy the wicked +doers; + and we will cause you to dwell in the earth, after them. This shall be +granted unto him who shall dread the appearance at my tribunal, and shall fear +my threatening. + And they asked assistance of God,h and every rebellious perverse person +failed of success. + Hell lieth unseen before him, and he shall have filthy wateri given him +to drink: +20 he shall sup it up by little and little, and he shall not easily let it +pass his throat because of its nauseousness; death also shall come upon him +from every quarter, yet he shall not die; and before him shall there stand +prepared a grievous torment. + This is the likeness of those who believe not in their LORD. Their works +are as ashes, which the wind violently scattereth in a stormy day: they shall +not be able to obtain any solid advantage from that which they have wrought. +This is an error most distant from truth. + Dost thou not see that GOD hath created the heavens and the earth in +wisdom? If he please, he can destroy you, and produce a new creature in your +stead: + neither will this be difficult with GOD. + And they shall all come forth into the presence of GOD at the last day: +and the weak among them shall say unto those who behaved themselves +arrogantly,j Verily we were your followers on earth; will ye not therefore +avert from us some part of the divine vengeance? + They shall answer, If GOD had directed us aright, we had certainly +directed you.k It is equal unto us whether we bear our torments impatiently, +or whether we endure them with patience: for we have no way to escape. + + g That is, such of them as were committed directly against GOD, which +are immediately cancelled by faith, or embracing Islām; but not the crimes of +injustice, and oppression, which were committed against man:1 for to obtain +remission of these last, besides faith, repentance and restitution, according +to a man's ability, are also necessary. + h The commentators are uncertain whether these were the prophets, who +begged assistance against their enemies; or the infidels, who called for GOD'S +decision between themselves and them; or both. And some suppose this verse +has no connection with the preceding, but is spoken of the people of Mecca, +who begged rain in a great drought with which they were afflicted at the +prayer of their prophet, but could not obtain it.2 + i Which will issue from the bodies of the damned, mixed with purulent +matter and blood. + j i.e., The more simple and inferior people shall say to their teachers +and princes who seduced them to idolatry, and confirmed them in their +obstinate infidelity. + k That is, We made the same choice for you, as we did for ourselves: +and had not GOD permitted us to fall into error, we had not seduced you. + + 1 Al Beidāwi. 2 Idem. + + + And Satan shall say, after judgment shall have been given, Verily GOD +promised you a promise of truth: and I also made you a promise; but I deceived +you. Yet I had not any power over you to compel you; + but I called you only, and ye answered me: wherefore accuse not me, but +accuse yourselves.l I cannot assist you; neither can ye assist me. Verily I +do now renounce your having associated me with God heretofore.m A grievous +punishment is prepared for the unjust. + But they who shall have believed and wrought righteousness shall be +introduced into gardens, wherein rivers flow, they shall remain therein +forever, by the permission of their LORD; and their salutation therein shall +be, Peace!n + Dost thou not see how GOD putteth forth a parable; representing a good +word, as a good tree, whose root is firmly fixed in the earth, and whose +branches reach unto heaven; +30 which bringeth forth its fruit in all seasons, by the will of its LORD? +GOD propoundeth parables unto men, that they may be instructed. + And the likeness of an evil word is as an evil tree; which is torn up +from the face of the earth, and hath no stability.o + GOD shall confirm them who believe, by the steadfast word of faith, both +in this life and in that which is to come:p but GOD shall lead the wicked into +error; for GOD doth that which he pleaseth. + Hast thou not considered those who have changed the grace of GOD to +infidelity,q and cause their people to descend into the house of perdition, + namely, into hell? They shall be thrown to burn therein; and an unhappy +dwelling shall it be. + They also set up idols as co-partners with GOD, that they might cause men +to stray from his path. Say, unto them, Enjoy the pleasures of this life for +a time; but your departure hence shall be into hell fire. + Speak unto my servants who have believed, that they be assiduous at +prayer, and give alms out of that which we have bestowed on them, both +privately and in public; before the day cometh, wherein there shall be no +buying nor selling, neither any friendship. + + l Lay not the blame on my temptations, but blame your own folly in +obeying and trusting in me, who had openly professed myself your +irreconcilable enemy. + m Or I do now declare myself clear of your having obeyed me, preferably +to GOD, and worshipped idols at my instigation. Or the words may be +translated, I believed not heretofore in that Being with whom ye did associate +me; intimating his first disobedience in refusing to worship Adam at GOD'S +command.1 + n See chapter 10, p. 151. + o What is particularly intended in this passage by the good word, and +the evil word, the expositors differ. But the first seems to mean the +profession of GOD'S unity; the inviting others to the true religion, or the +Korān itself; and the latter, the acknowledging a plurality of gods, the +seducing of others to idolatry, or the obstinate opposition of GOD'S +prophets.2 + p Jallalo'ddin supposes the sepulchre to be here understood; in which +place when the true believers come to be examined by the two angels concerning +their faith, they will answer properly and without hesitation; which the +infidels will not be able to do.3 + q That is, who requite his favours with disobedience and incredulity. +Or, whose ingratitude obliged GOD to deprive them of the blessings he had +bestowed on them; as he did the Meccans, who though GOD had placed them in the +sacred territory, and given them the custody of the Caaba, and abundant +provision of all necessaries and conveniences of life, and had also honoured +them by the mission of Mohammed, yet in return for all this became obstinate +unbelievers, and persecuted his apostle; for which they were not only punished +by a famine of seven years, but also by the loss and disgrace they sustained +at Bedr; so that they who had before been celebrated for their prosperity, +were not stripped of that, and become conspicuous only for their infidelity.4 +If this be the drift of the passage, it could not have been revealed at Mecca, +as the rest of the chapter is agreed to be; wherefore some suppose this verse +and the next to have been revealed at Medina. + + 1 Idem. 2 Idem, Jallalo'ddin. 3 See the Prelim. Disc. +Sect. IV. p. 59. 4 Al Beidāwi. + + + It is GOD who hath created the heavens and the earth; and causeth water +to descend from heaven, and by means thereof produceth fruits for your +sustenance: and by his command he obligethr the ships to sail in the sea for +your service; and he also forceth the rivers to supply your uses: he likewise +compelleth the sun and the moon, which diligently perform their courses, to +serve you; and hath subjected the day and the night to your service. He +giveth you of everything which ye ask him; and if ye attempt to reckon up the +favors of GOD, ye shall not be able to compute the same. Surely man is unjust +and ungrateful. + Remember when Abraham said, O LORD, make this lands a place of security; +and grant that I and my childrent may avoid the worship of idols; + for they, O LORD, have seduced a great number of men. Whoever therefore +shall follow me, he shall be of me; and whosoever shall disobey me, verily +thou wilt be gracious and merciful.u +40 O LORD, I have caused some of my offspringx to settle in an unfruitful +valley, near the holy house, O LORD, that they may be constant at prayer. +Grant, therefore, that the hearts of some meny may be affected with kindness +toward them; and do thou bestow on them all sorts of fruits,z that they may +give thanks. + O LORD, thou knowest whatsoever we conceal, and whatsoever we publish; +for nothing is hidden from GOD, either on earth or in heaven. Praise be unto +GOD, who hath given me, in my old age, Israel and Isaac: for my LORD is the +hearer of supplication. + O LORD, grant that I may be an observer of prayer, and a part of my +posterity also,a O LORD, and receive my supplication. O LORD, forgive me, and +my parents,b and the faithful, on the day whereon an account shall be taken. + Think not, O prophet, that GOD is regardless of what the ungodly do. He +only deferreth their punishment unto the day whereon men's eyes shall be +fixed: + + r The word used here, and in the following sentences, is sakhkhara, +which signifies forcibly to press into any service.1 + s viz., The territory of Mecca. See the Prelim. Disc. Sect. IV. + t This prayer, it seems, was not heard as to all his posterity, +particularly as to the descendants of Ismael; though some pretend that these +latter did not worship images, but only paid a superstitious veneration to +certain stones, which they set up and compassed, as representations of the +Caaba.2 + u That is, by disposing him to repentance. But Jallalo'ddin supposes +these words were spoken by Abraham before he knew that GOD would not pardon +idolatry. + x i.e., Ismael and his posterity. The Mohammedans say, that Hagar, his +mother, belonged to Sarah, who gave her to Abraham; and that, on her bearing +him this son, Sarah became so jealous of her, that she prevailed on her +husband to turn them both out of doors; whereupon he sent them to the +territory of Mecca, where GOD caused the fountain of Zemzem to spring forth +for their relief, in consideration of which the Jorhamites, who were the +masters of the country, permitted them to settle among them.3 + y Had he said the hearts of men, absolutely, the Persians and the +Romans would also have treated them as friends; and both the Jews and +Christians would have made their pilgrimages to Mecca.4 + z This part of the prayer was granted; Mecca being so plentifully +supplied, that the fruits of spring, summer, and autumn, are to be found there +at one and the same time.5 + a For he knew by revelation that somme of them would be infidels. + b Abraham put up this petition to GOD before he knew that his parents +were the enemies of GOD.6 Some suppose his mother was a true believer, and +therefore read it in the singular, and my father. Others fancy that by his +parents the patriarch here means Adam and Eve.7 + + 1 See chapter 2, p. 17, note c. 2 Al Beidāwi. See the +Prelim. Disc. Sect. I. p. 13-16. 3 Idem. +4 Idem, Jallalo'ddin. 5 Idem. 6 See chapter 9, p. 148. + 7 Jallalo'ddin, Al Beidāwi. + + + they shall hasten forward, at the voice of the angel calling to judgment, +and shall lift up their heads; they shall not be able to turn their sight from +the object whereon it shall be fixed, and their hearts shall be void of sense, +through excessive terror. Wherefore do thou threaten men with the day, +whereon their punishment shall be inflicted on them, + and whereon those who have acted unjustly shall say, O LORD, give us +respite unto a term near at hand; + and we will obey thy call, and we will follow thy apostles. But it shall +be answered unto them, Did ye not swear heretofore, that no reverse should +befall you?c + yet ye dwelt in the dwellings of those who had treated their own souls +unjustly;d and it appeared plainly unto you how we had dwelt with them;e and +we propounded their destruction as examples unto you. They employ their +utmost subtlety to oppose the truth; but their subtlety is apparent unto GOD, +who is able to frustrate their designs; although their subtlety were so great, +that the mountains might be moved thereby. + Think not, therefore, O prophet, that GOD will be contrary to his promise +of assistance, made unto his apostles; for GOD is mighty, able to avenge. + The day will come, when the earth shall be changed into another earth, +and the heavens into other heavens;f and men shall come forth from their +graves to appear before the only, the mighty GOD. +50 And thou shalt see the wicked on that day bound together in fetters: + their inner garments shall be of pitch, and fire shall cover their faces; +that GOD may reward every soul according to what it shall have deserved; for +GOD is swift in taking an account. + This is a sufficient admonition unto men, that they may be warned +thereby, and that they may know that there is but one GOD; and that those who +are endued with understanding may consider. + + c That is, That ye should not taste of death, but continue in this +world for ever; or that ye should not after death be raised to judgment.1 + d viz., Of the Adites and Thamūdites. + e Not only by the histories of those people revealed in the Korān, but +also by the monuments remaining of them (as the houses of the Thamūdites, and +the traditions preserved among you of the terrible judgments which befell +them. + f This the Mohammedans suppose will come to pass at the last day; the +earth becoming white and even, or, as some will have it, of silver; and the +heavens of gold.2 + + 1 Iidem, Al Zamakhshari, Yahya. 2 Iidem. Vide Prelim. Disc. +Sect. IV, p. 67. + + + + + +CHAPTER XV. + +ENTITLED, AL HEJR;g REVEALED AT MECCA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + A. L. R.h These are the signs of the book, and of the perspicuous Koran. + The time may come when the unbelievers shall wish that they had been +Moslems.i + Suffer them to eat, and to enjoy themselves in this world; and let hope +entertain them, but they shall hereafter know their folly. + We have not destroyed any city, but a fixed term of repentance was +appointed them. + No nation shall be punished before their time shall be come; neither +shall they be respited after. + The Meccans say, O thou to whom the admonitionj hath been sent down, thou +art certainly possessed with a devil: + wouldest thou not have come unto us with an attendance of angels, if thou +hadst spoken truth? + Answer, We send not down the angels, unless on a just occasion;k nor +should they be then respited any longer. + We have surely sent down the Koran; and we will certainly preserve the +same from corruption.l +10 We have heretofore sent apostles before thee among the ancient sects: + and there came no apostle unto them, but they laughed him to scorn. + In the same manner will we put it into the hearts of the wicked Meccans +to scoff at their prophet: + they shall not believe on him; and the sentence of the nations of old +hath been executed heretofore. + If we should open a gate in the heaven above them, and they should ascend +theretom all the day long, + they should rather say, Our eyes are only dazzled; or rather we are a +people deluded by enchantments. + We have placed the twelve signs in the heaven, and have set them out in +various figures, for the observation of spectators: + and we guard them from every deviln driven away with stones;o + + g Al Hejr is a territory in the province of Hejaz, between Medina and +Syria, where the tribe of Thamūd dwelt;1 and is mentioned towards the end of +the chapter. + h See the Prelim. Disc. Sect. III. p. 46, &c. + i viz., When they shall see the success and prosperity of the true +believers; or when they shall come to die; or at the resurrection. + j i.e., The revelations which compose the Korān. + k When the divine wisdom shall judge it proper to use their ministry, +as in bearing his revelations to the prophets, and the executing his sentence +on wicked people; but not to humour you with their appearance in visible +shapes, which, should your demand be complied with, would only increase your +confusion, and bring GOD'S vengeance on you the sooner. + l See the Prelim. Disc. IV. p. 57. + m i.e., The incredulous Meccans themselves; or, as others rather think, +the angels in visible forms. + n For the Mohammedans imagine that the devils endeavour to ascend to +the constellations, to pry into the actions and overhear the discourse of the +inhabitants of heaven, and to tempt them. They also pretend that these evil +spirits had the liberty of entering any of the heavens till the birth of +JESUS, when they were excluded three of them; but that on the birth of +Mohammed they were forbidden the other four.2 + o See chapter 3, p. 35, note b. + + 1 See the Prelim. Disc. p. 4. 2 Al Beidāwi. + + + except him who listeneth by stealth, at whom a visible flame is darted.p + We have also spread forth the earth, and thrown thereon stable mountains, +and we have caused every kind of vegetable to spring forth in the same, +according to a determinate weight: +20 and we have provided therein necessaries of life for you, and for him +whom ye do not sustain.q + There is no one thing but the storehouses thereof are in our hands; and +we distribute not the same otherwise than in a determinate measure. + We also send the winds driving the pregnant clouds, and we send down from +heaven water, whereof we give you to drink, and which ye keep not in store. + Verily we give life, and we put to death: and we are the heirs of all +things.r + We know those among you who go before; and we know those who stay +behind.s + And thy LORD shall gather them together at the last day: for he is +knowing and wise. + We created man of dried clay, of black mud, formed into shape:t + and we had before created the devil of subtle fire. + And remember when thy LORD said unto the angels, Verily I am about to +create man of dried clay, of black mud, wrought into shape; + when, therefore, I shall have completely formed him, and shall have +breathed of my spirit into him; do ye fall down and worship him. +30 And all the angels worshipped Adam together, + except Eblis, who refused to be with those who worshipped him. + And God said unto him, O Eblis, what hindered thee from being with those +who worshipped Adam? + He answered, It is not fit that I should worship man, whom thou hast +created of dried clay, of black mud, wrought into shape. + God said, Get thee therefore hence: for thou shalt be driven away with +stones: + and a curse shall be on thee, until the day of judgment. + The devil said, O LORD, Give me respite until the day of resurrection. + God answered, Verily thou shalt be one of those who are respited + until the day of the appointed time.u + The devil replied, O LORD, because thou hast seduced me, I will surely +tempt them to disobedience in the earth; +40 and I will seduce such of them as shall be thy chosen servants. + God said, This is the right way with me.x + Verily as to my servants, thou shalt have no power over them; but over +those only who shall be seduced, and who shall follow thee. + And hell is surely denounced unto them all: + + p For when a star seems to fall or shoot, the Mohammedans suppose the +angels, who keep guard in the constellations, dart them at the devils who +approach too near. + q viz., Your family, servants, and slaves, whom ye wrongly imagine that +ye feed yourselves; though it is GOD who provides for them as well as you:1 +or, as some rather think, the animals, of whom men take no care.2 + r i.e., Alone surviving, when all creatures shall be dead and +annihilated. + s What these words particularly drive at is uncertain. Some think them +spoken of the different times of men's several entrance into this world, and +their departure out of it; others of the respective forwardness and +backwardness of Mohammed's men in battle; and a third says, the passage was +occasioned by the different behaviour of Mohammed's followers, on seeing a +very beautiful woman at prayers behind the prophet; some of them going out of +the Mosque before her, to avoid looking on her more nearly, and others staying +behind, on purpose to view her.3 + t See chapter 2, p. 4, &c. + u See ibid. and chapter 7, p. 106. + x viz., The saving of the elect, and the utter reprobation of the +wicked, according to my eternal decree. + + 1 Idem. 2 Jallalo'ddin. 3 Al Beidāwi. + + + it hath seven gates; unto every gate a distinct company of them shall be +assigned.y + But those who fear God shall dwell in gardens, amidst fountains. + The angels shall say unto them, Enter ye therein in peace and security, + and we will remove all grudges from their breasts;z they shall be as +brethren, sitting over against one anothera on couches; + weariness shall not affect them therein, neither shall they be cast out +thence forever. + Declare unto my servants that I am the gracious, the merciful God; +50 and that my punishment is a grievous punishment. + And relate unto them the history of Abraham's guests.b + When they went in unto him, and said, Peace be unto thee, + he answered, Verily we are afraid of you:c + and they replied, Fear not; we bring thee the promise of a wise son. + He said, Do ye bring me the promise of a son now old age hath overtaken +me? what is it therefore that ye tell me? + They said, We have told thee the truth; be not therefore one of those who +despair. + He answered, And who despaireth of the mercy of GOD, except those who +err? + And he said, What is your errand, therefore, O messengers of God? + They answered, Verily we are sent to destroy a wicked people; +60 but as for the family of Lot, we will save them all, + except his wife; we have decreed that she shall be one of those who +remain behind to be destroyed with the infidels. + And when the messengers came to the family of Lot, + he said unto them, Verily ye are a people who are unknown to me. + They answered, But we are come unto thee to execute that sentence, +concerning which your fellow-citizens doubted: + we tell thee a certain truth; and we are messengers of veracity. + Therefore lead forth thy family, in some time of the night; and do thou +follow behind them, and let none of you turn back; but go whither ye are +commanded.d + And we gave him this command; because the utmost remnant of those people +was to be cut off in the morning. + And the inhabitants of the city came unto Lot, rejoicing at the news of +the arrival of some strangers. + And he said unto them, Verily these are my guests: wherefore do not +disgrace me by abusing them; +70 but fear GOD, and put me not to shame. + They answered, Have we not forbidden thee from entertaining or protecting +any man? + Lot replied, These are my daughters: therefore rather make use of them, +if ye be resolved to do what ye purpose. + As thou livest they wander in their folly.e + Wherefore a terrible storm from heaven assailed them at sunrise, + and we turned the city upside down: and we rained on them stones of baked +clay. + Verily herein are signs unto men of sagacity: + and those cities were punished, to point out a right way for men to walk +in. + Verily herein is a sign unto the true believers. + + y See the Prelim. Disc. Sect. IV. p. 71 + z That is, all hatred and ill-will which they bore each other in their +lifetime; or, as some choose to expound it, all envy or heart-burning on +account of the different degrees of honour and happiness to which the blessed +will be promoted according to their respective merits. + a Never turning their backs to one another;2 which might be construed a +sign of contempt. + b See chapter 11, p. 165, &c. + c What occasioned Abraham's apprehension was, either their sudden +entering without leave or their coming at an unseasonable time; or else their +not eating with him. + d Which was into Syria; or into Egypt. + e Some will have these words spoken by the angels to Lot; others, by +GOD to Mohammed. + + 1 See chapter 7, p. 108, note, 7. 2 Jallalo'ddin. 3 Al +Beidāwi, Jallalo'ddin. + + + The inhabitants of the wood near Midianf were also ungodly. +80 Wherefore we took vengeance on them.g And both of them were destroyed, +to serve as a manifest rule for men to direct their actions by. + And the inhabitants of Al Hejrh likewise heretofore accused the +messengers of God of imposture: + and we produced our signs unto them, but they retired afar off from the +same. + And they hewed houses out of the mountains, to secure themselves. + But a terrible noise from heaven assailed them in the morning; + neither was what they had wrought of any advantage unto them. + We have not created the heavens and the earth, and whatever is contained +between them, otherwise than in justice: and the hour of judgment shall surely +come. Wherefore O Mohammed, forgive thy people with a gracious forgiveness.i + Verily thy LORD is the creator of thee and of them, and knoweth what is +most expedient. + We have already brought unto thee seven verses which are frequently to be +repeated,j and the glorious Koran. + Cast not thine eyes on the good things which we have bestowed on several +of the unbelievers, so as to covet the same:k neither be thou grieved on their +account. Behave thyself with meekness towards the true believers; +90 and say, I am a public preacher. + If they believe not, we will inflict a like punishment on them, as we +have inflicted on the dividers,l + who distinguished the Koran into different parts, + for by thy LORD, we will demand an account from them all of that which +they have wrought. + Wherefore publish that which thou hast been commanded, and withdraw from +the idolaters. + + f To whom Shoaib was also sent, as well as to the inhabitants of +Midian. Abulfeda says these people dwelt near Tabūc, and that they were not +of the same tribe with Shoaib. See also Geog. Nub. 110. + g Destroying them, for their incredulity and disobedience, by a hot +suffocating wind.1 + h Who were the tribe of Thamūd.2 + i This verse, it is said, was abrogated by that of the sword. + j That is, the first chapter of the Korān, which consists of so many +verses: though some suppose the seven long chapters3 are here intended. + k That is, Do not envy or covet their worldly prosperity, since thou +hast received, in the Korān, a blessing, in comparison whereof all that we +have bestowed on them ought to be contemned as of no value. Al Beidāwi +mentions a tradition, that Mohammed meeting at Adhriāt (a town of Syria) seven +caravans, very richly laden, belonging to some Jews of the tribes of Koreidha +and al Nadīr, his men had a great mind to plunder them, saying, That those +riches would be of great service for the propagation of GOD'S true religion. +But the prophet represented to them, by this passage, that they had no reason +to repine, GOD having given them the seven verses, which were infinitely more +valuable than those seven caravans.4 + l Some interpret the original word, the obstructers, who hindered men +from entering Mecca, to visit the temple, lest they should be persuaded to +embrace Islām: and this, it is said, was done by ten men, who were all slain +at Bedr. Others translate the word, who bound themselves by oath; and suppose +certain Thamūdites, who swore to kill Saleh by night, are here meant. But the +sentence more probably relates to the Jews and Christians, who (say the +Mohammedans) receive some part of the scriptures, and reject others; and also +approved of some passages of the Korān, and disapproved of others, according +to their prejudices; or else to the unbelieving Meccans, some of whom called +the Korān a piece of witchcraft; others, flights of divination; others, old +stories; and others, a poetical composition.5 + + 1 Iidem. 2 See chapter 7, p. 113, &c., and Prel. Disc. p. 5. + 3 See chapter 9, p. 134, note e. +4 Al Beidāwi. 5 Idem, Jallalo'ddin. + + + We will surely take thy part against the scoffers,m + who associate with GOD another god; they shall surely know their folly. + And now we well know that thou art deeply concerned on account of that +which they say; + but do thou celebrate the praise of thy LORD; and be one of those who +worship; + and serve thy LORD until deathn shall overtake thee. + + +_______ + + + +CHAPTER XVI. + +ENTITLED, THE BEE;o REVEALED AT MECCA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + THE sentence of GOD will surely come to be executed; wherefore do not +hasten it. Praise be unto him! and far be that from him which they associate +with him! + He shall cause the angels to descend with a revelation by his command, +unto such of his servants as he pleaseth, saying, Preach that there is no GOD, +except myself; therefore fear me. + He hath created the heavens and the earth, to manifest his justice; far +be that from him which they associate with him! + He hath created man of seed; and yet behold he is a professed disputer +against the resurrection.q + He hath likewise created the cattle for you; from them ye have wherewith +to keep yourselves warm,r and other advantages; and of them do ye also eat. + And they are likewise a credit unto you,s when ye drive them home in the +evening, and when ye lead them forth to feed in the morning: + and they carry your burdens to a distant country, at which ye could not +otherwise arrive, unless with great difficulty to yourselves; for your LORD is +compassionate and merciful. + and he hath also created horses, and mules, and asses, that ye may ride +thereon, and for an ornament unto you; and he likewise created other things +which ye know not. + It appertaineth unto GOD to instruct men in the right way; and there is +who turneth aside from the same: but if he had pleased, he would certainly +have directed you all. +10 It is he who sendeth down from heaven rain water, whereof ye have to +drink, and from which plants, whereon ye feed your cattle, receive their +nourishment. + + m This passage, it is said, was revealed on account of five noble +Koreish, whose names were al Walīd Ebn al Mogheira, al As Ebn Wayel, Oda Ebn +Kais, al Aswad Ebn Abd Yaghūth, and al Aswad Ebn al Motalleb. These were +inveterate enemies of Mohammed, continually persecuting him, and turning him +into ridicule; wherefore at length Gabriel came and told him that he was +commanded to take his part against them; and on the angel's making a sign +towards them one after another, al Walīd passing by some arrows, one of them +hitched in his garment, and he, out of pride, not stooping to take it off, but +walking forward, the head of it cut a vein in his heel, and he bled to death; +al As was killed with a thorn, which stuck into the sole of his foot, and +caused his leg to swell to a monstrous size; Oda died with violent and +perpetual sneezing; al Aswad Ebn Abd Yaghūth ran his head against a thorny +tree and killed himself; and al Aswad Ebn al Motalleb was struck blind.1 + n Literally, That which is certain. + o This insect is mentioned about the middle of the chapter. + p Except the three last verses. + q The person particularly intended in this place was Obba Ebn Khalf, +who came to Mohammed with a rotten bone, and asked him whether it was possible +for GOD to restore it to life.2 + r viz., Their skins, wool, and hair, which serve you for clothing. + s Being a grace to your court-yards, and a credit to you in the eyes of +your neighbours.3 + + 1 Al Beidāwi. 2 Idem. 3 Idem. + + + And by means thereof he causeth corn, and olives, and palm-trees, and +grapes, and all kinds of fruits, to spring forth for you. Surely herein is a +sign of the divine power and wisdom unto people who consider. + And he hath subjected the night and the day to your service; and the sun, +and the moon, and the stars, which are compelled to serve by his command. +Verily herein are signs unto people of understanding. + And he hath also given you dominion over whatever he hath created for you +in the earth, distinguished by its different colour.t Surely herein is a sign +unto people who reflect. + It is he who hath subjected the sea unto you, that ye might eat fishu +thereout, and take from thence ornamentsx for you to wear; and thou seest the +ships ploughing the waves thereof, that ye may seek to enrich yourselves of +his abundance, by commerce; and that ye might give thanks. + And he hath thrown upon the earth mountains firmly rooted, lest it should +move with you,y and also rivers, and paths, that ye might be directed: + and he hath likewise ordained marks whereby men may know their way; and +they are directed by the stars.z + Shall God therefore, who createth, be as he who createth not? Do ye not +therefore consider? + If ye attempt to reckon up the favors of GOD, ye shall not be able to +compute their number; GOD is surely gracious and merciful; + and GOD knoweth that which ye conceal, and that which ye publish. +20 But the idols which ye invoke, besides GOD, create nothing, but are +themselves created. + They are dead, and not living; neither do they understand + when they shall be raised.a + Your GOD is one GOD. As to those who believe not in the life to come, +their hearts deny the plainest evidence, and they proudly reject the truth. + There is no doubt but GOD knoweth that which they conceal and that which +they discover. + Verily he loveth not the proud. + And when it is said unto them, What hath your LORD sent down unto +Mohammed? they answer, Fables of ancient times. + Thus are they given up to error, that they may bear their own burdens +without diminution on the day of resurrection, and also a part of the burdens +of those whom they caused to err, without knowledge. Will it not be an evil +burden which they shall bear? + Their predecessors devised plots heretofore: but GOD came into their +building, to overthrow it from the foundations; and the roof fell on them from +above, and a punishment came upon them, from whence they did not expect.b + + t That is, of every kind; the various colour of things being one of +their chief distinctions.1 + u Literally, fresh flesh; by which fish is meant, as being naturally +more fresh, and sooner liable to corruption, than the flesh of birds and +beasts. The expression is thought to have been made use of here the rather, +because the production of such fresh food from salt water is an instance of +GOD'S power.2 + x As pearls and coral. + y The Mohammedans suppose that the earth, when first created, was +smooth and equal, and thereby liable to a circular motion as well as the +celestial orbs; and that the angels asking, who could be able to stand on so +tottering a frame, God fixed it the next morning by throwing the mountains on +it. + z Which are their guides, not only at sea, but also on land, when they +travel by night through the deserts. The stars which they observe for this +purpose, are either the Pleiades, or some of those near the Pole. + a i.e., At what time they or their worshippers shall be raised to +receive judgment. + b Some understand this passage figuratively, of God's disappointing +their wicked designs; but others suppose the words literally relate to the +tower which Nimrod (whom the Mohammedans will have to be the son of Caanan, +the son of Ham, and so the nephew of Cush, and not his son) built in Babel, +and carried to an immense height (five thousand cubits, say some), foolishly +purposing thereby to ascend to heaven and wage war with the inhabitants of +that place; but God frustrated his attempt, utterly overthrowing the tower by +a violent wind and earthquake.1 + + 1 Idem. 2 Idem. + + + Also on the day of resurrection he will cover them with shame; and will +say, Where are my companions, concerning whom ye disputed? Those unto whom +knowledge shall have been given,c shall answer, This day shall shame and +misery fall upon the unbelievers. +30 They whom the angels shall cause to die, having dealt unjustly with +their own souls, shall offer to make their peaced in the article of death, +saying, We have done no evil. But the angels shall reply. Yea; verily GOD +well knoweth that which ye have wrought: + wherefore enter the gates of hell, therein to remain forever; and +miserable shall be the abode of the proud. + And it shall be said unto those who shall fear God, What hath your LORD +sent down? They shall answer, Good; unto those who do right shall be given an +excellent reward in this world; but the dwelling of the next life shall be +better; and happy shall be the dwelling of the pious! + namely gardens of eternal abode,e into which they shall enter; rivers +shall flow beneath the same; therein shall they enjoy whatever they wish. +Thus will GOD recompense the pious. + Unto the righteous, whom the angels shall cause to die, they shall say, +Peace be upon you; enter ye into paradise, as a reward for that which ye have +wrought. + Do the unbelievers expect any other than that the angels come unto them, +to part their souls from their bodies; or that the sentence of thy LORD come +to be executed on them? So did they act who were before them; and GOD was not +unjust towards them in that he destroyed them; but they dealt unjustly with +their own souls: + the evils of that which they committed reached them; and the divine +judgment which they scoffed at fell upon them. + The idolaters say, If GOD had pleased, we had not worshipped anything +besides him, neither had our fathers: neither had we forbidden anything, +without him.f So did they who were before them. But is the duty of the +apostles any other than public preaching? + We have heretofore raised up in every nation an apostle to admonish them, +saying, Worship GOD, and avoid TAGHUT.g And of them there were some whom GOD +directed, and there were others of them who were decreed to go astray. +Wherefore go through the earth, O tribe of Koreish, and see what hath been the +end of those who accused their apostles of imposture. + If thou, O prophet, dost earnestly wish for their direction; verily GOD +will not direct him whom he hath resolved to lead into error; neither shall +they have any helpers. +40 And they swear most solemnly by GOD, saying, GOD will not raise the +dead. Yea; the promise thereof is true: but the greater part of men know it +not. + + c viz., The prophets, and the teachers and professors of GOD'S unity; +or, the angels. + d Making their submission, and humbly excusing their evil actions, as +proceeding from ignorance, and not from obstinacy or malice.2 + e Literally, gardens of Eden. See chapter 9, p. 142. + f This they spoke of in a scoffing manner, justifying their idolatry +and superstitious abstaining from certain cattle,3 by pretending, that had +these things been disagreeable to GOD, he would not have suffered them to be +practised. + g See chapter 2, p. 28. + + 1 Idem, Jallalo'ddin. Vide D'Herbel. Bibl. Orient. Art. Nimrod + 2 Iidem Interp 3 See chapter 6, p. 102, &c. + + + He will raise them that he may clearly show them the truth concerning +which they now disagree, and that the unbelievers may know that they are +liars. + Verily our speech unto anything, when we will the same, is, that we only +say unto it, Be; and it is. + As for those who have fled their country for the sake of GOD, after they +had been unjustly persecuted;h we will surely provide them an excellent +habitation in this world, but the reward of the next life shall be greater; if +they knew it.i + They who persevere patiently, and put their trust in their LORD, shall +not fail of happiness in this life and in that which is to come. + We have not sent any before thee, as our apostles, other than men,j unto +whom we spake by revelation. Inquire therefore of those who have the custody +of the scriptures, if ye know not this to be truth. + We sent them with evident miracles, and written revelations; and we have +sent down unto thee this Korān,k that thou mayest declare unto mankind that +which hath been sent down unto them, and that they may consider. + Are they who have plotted evil against their prophet secure that GOD will +not cause the earth to cleave under them, or that a punishment will not come +upon them, from whence they do not expect; + or that he will not chastise them while they are busied in travelling +from one place to another, and in traffic? (for they shall not be able to +elude the power of God,) + or that he will not chastise them by a gradual destruction? But your +LORD is truly gracious and merciful in granting you respite. +50 Do they not consider the things which GOD hath created; whose shadows +are cast on the right hand and on the left, worshipping God,l and become +contracted? + Whatever moveth both in heaven and on earth worshippeth GOD, and the +angels also; and they are not elated with pride, so as to disdain his service: + they fear their LORD, who is exalted above them, and perform that which +they are commanded. + GOD said, Take not unto yourselves two gods; for there is but one GOD: +and revere me. + Unto him belongeth whatsoever is in heaven and on earth; and unto him is +obedience eternally due. Will ye therefore fear any besides GOD? + Whatever favors ye have received are certainly from GOD; and when evil +afflicteth you, unto him do ye make your supplication; + yet when he taketh the evil from off you, behold, a part of you give a +companion unto their LORD, + to show their ingratitude for the favors we have bestowed on them. +Delight yourselves in the enjoyments of this life: but hereafter shall ye know +that ye cannot escape the divine vengeance. + And they set apart unto idols which have no knowledge,m a part of the +food which we have provided for them. By GOD, ye shall surely be called to +account for that which ye have falsely devised. + + h Some suppose the prophet and the companions of his flight in general, +are here intended: others suppose that those are particularly meant in this +place, who, after Mohammed's departure, were imprisoned at Mecca on account of +their having embraced his religion, and suffered great persecution from the +Koreish; as, Belāl, Soheib, Khabbab, Ammār, Abes, Abu'l Jandal, and Sohail.1 + i It is uncertain whether the pronoun they relates to the infidels, or +to the true believers. If to the former, the consequence would be, that they +they would be desirous of attaining to the happiness of the Mohajerīn, by +professing the same faith; if to the latter, the knowledge of this is urged as +a motive to patience and perseverance.2 + j See chapter 7, p. 110, note r; chapter 12, p. 189, &c. + k Literally, this admonition.3 + l See chapter 13, p. 182, note c. + m Or, which they know not; foolishly imagining that they have power to +help them, or interest with GOD to intercede for them. + As to the ancient Arabs setting apart a certain portion of the produce +of their lands for their idols, and their superstitions abstaining from the +use of certain cattle, in honour to the same, see chapter 5, p. 86, and +chapter 6, p. 102, and the notes there. + + 1 Al Beidāwi. 2 Idem. 3 See the Prelim. Disc. +Sect. III. p. 44. + + + They attribute daughters unto GODn (far be it from him!) but unto +themselves children of the sex which they desire.o +60 And when any of them is told the news of the birth of a female, his face +becometh black,p and he is deeply afflicted: + he hideth himself from the people, because of the ill tidings which have +been told him; considering within himself whether he shall keep it with +disgrace, or whether he shall bury it in the dust. Do they not make an ill +judgment? + Unto those who believe not in the next life, the similitude of evil ought +to be applied, and unto GOD the most sublime similitude:q for he is mighty and +wise. + If GOD should punish men for their iniquity, he would not leave on the +earth any moving thing: but he giveth them respite unto an appointed time; and +when their time shall come, they shall not be respited an hour, neither shall +their punishment be anticipated. + They attribute unto GOD that which they dislike themselves,r and their +tongues utter a lie; namely, that the reward of paradise is for them. There +is no doubt but that the fire of hell is prepared for them, and that they +shall be sent thither before the rest of the wicked. + By GOD, we have heretofore sent messengers unto the nations before thee: +but Satan prepared their works for them; he was their patron in this world,s +and in that which is to come they shall suffer a grievous torment. + We have not sent down the book of the Koran unto thee, for any other +purpose, than that thou shouldest declare unto them that truth concerning +which they disagree; and for a direction and mercy unto people who believe. + GOD sendeth down water from heaven, and causeth the earth to revive after +it hath been dead. Verily herein is a sign of the resurrection unto people +who hearken. + Ye have also in cattle an example of instruction: we give you to drink of +that which is in their bellies; a liquor between digested dregs, and blood;t +namely, pure milk,u which is swallowed with pleasure by those who drink it. + + n See the Prelim. Disc. p. 14. Al Beidāwi says, that the tribes of +Khozāah and Kenāna, in particular, used to call the angels the daughters of +GOD. + o viz., Sons: for the birth of a daughter was looked on as a kind of +misfortune among the Arabs; and they often used to put them to death by +burying them alive.1 + p i.e., Clouded with confusion and sorrow. + q This passage condemns the Meccans' injudicious and blasphemous +application of such circumstances to GOD as were unworthy of him, and not only +derogatory to the perfections of the Deity, but even disgraceful to man; while +they arrogantly applied the more honourable circumstances to themselves. + r By giving him daughters, and associates in power and honour; by +disregarding his messengers; and by setting apart the better share of the +presents and offerings for their idols, and the worse for him.2 + s Or, He is the patron of them (viz. the Koreish) this day, &c. + t The milk consisting of certain particles of the blood, supplied from +the finer parts of the ailment. Ebn Abbas says, that the grosser parts of the +food subside into excrement, and that the finer parts are converted into milk, +and the finest of all into blood. + u Having neither the colour of the blood, nor the smell of the +excrements. + + 1 See chapter 81. 2 Al Beidāwi + + + And of the fruits of palm-trees, and of grapes, ye obtain an inebriating +liquor, and also good nourishment.x Verily herein is a sign unto people who +understand. +70 Thy LORD spake by inspiration unto the bee, saying, Provide thee housesy +in the mountains, and in the trees, and of those materials wherewith men build +hives for thee: + then eat of every kind of fruit, and walk in the beaten paths of thy +LORD.z There proceedeth from their bellies a liquor of various colours,a +wherein is a medicine for men.b Verily herein is a sign unto people who +consider. + GOD hath created you, and he will hereafter cause you to die: and some of +you shall have his life prolonged to a decrepit age, so that he shall forget +whatever he knew; for GOD is wise and powerful. + GOD causeth some of you to excel others in worldly possessions: yet they +who are caused to excel do not give their wealth unto the slaves whom their +right hands possess, that they may become equal sharers therein.c Do they +therefore deny the beneficence of GOD? + GOD hath ordained you wives from among yourselves,d and of your wives +hath granted you children and grand-children; and hath bestowed on you good +things for food. Will they therefore believe in that which is vain, and +ungratefully deny the goodness of GOD? + They worship, besides GOD, idols which possess nothing wherewith to +sustain them, either in heaven, or on earth; and have no power. + Wherefore liken not anything unto GOD:e for GOD knoweth, but ye know not. + GOD propoundeth as a parable a possessed slave, who hath power over +nothing, and him on whom we have bestowed a good provision from us, and who +giveth alms thereout both secretly and openly:f shall these two be esteemed +equal? GOD forbid! But the greater part of men know it not. + + x Not only wine, which is forbidden, but also lawful food, as dates, +raisins, a kind of honey flowing from the dates, and vinegar. + Some have supposed that these words allow the moderate use of wine; but +the contrary is the received opinion. + y So the apartments which the bee builds are here called, because of +their beautiful workmanship, and admirable contrivance, which no geometrician +can excel.2 + z i.e., The ways through which, by GOD'S power, the bitter flowers +passing the bee's stomach become money; or, the methods of making honey, which +he has taught her by instinct; or else the ready way home from the distant +places to which that insect flies.3 + a viz., Honey; the colour of which is very different, occasioned by the +different plants on which the bees feed; some being white, some yellow, some +red, and some black.4 + b The same being not only good food, but a useful remedy in several +distempers, particularly those occasioned by phlegm. There is a story, that a +man came once to Mohammed, and told him that his brother was afflicted with a +violent pain in his belly: upon which the prophet bade him give him some +honey. The fellow took his advice; but soon after coming again, told him that +the medicine had done his brother no manner of service: Mohammed answered, Go +and give him more honey, for God speaks truth, and thy brother's belly lies. +And the dose being repeated, the man, by GOD'S mercy, was immediately cured.5 + c These words reprove the idolatrous Meccans, who could admit created +beings to a share of the divine honour, though they suffered not their slaves +to share with themselves to what GOD had bestowed on them.6 + d That is, of your own nations and tribes. Some think the formation of +Eve from Adam is here intended. + e Or propound no similitudes or comparisons between him and his +creatures. One argument the Meccans employed in defence of their idolatry, it +seems, was, that the worship of inferior deities did honour to GOD; in the +same manner as the respect showed to the servants of a prince does honour to +the prince himself.7 + f The idols are here likened to a slave, who is so far from having +anything of his own, that he is himself in the possession of another; whereas +GOD is as a rich free man, who provideth for his family abundantly, and also +assisteth others who have need, both in public, and in private.8 + + 1 See chapter 2, p. 23. 2 Al Beidāwi. 3 Idem. + 4 Idem. 5 Idem. +6 Idem. 7 Idem. 8 Idem, Jallalo'ddin. + + + GOD also propoundeth as a parable two men; one of them born dumb, who is +unable to do or understand anything, but is a burden unto his master; +whithersoever he shall send him, he shall not return with any good success: +shall this man, and he who hath his speech and understanding, and who +commandeth that which is just, and followeth the right way, be esteemed +equal?g + Unto GOD alone is the secret of heaven and earth known. And the business +of the last hourh shall be only as the twinkling of an eye, or even more +quick: for GOD is almighty. +80 GOD hath brought you forth from the wombs of your mothers; ye knew +nothing, and he gave you the senses of hearing and seeing, and understandings, +that ye might give thanks. + Do they not behold the fowls which are enabled to fly in the open +firmament of heaven? none supporteth them except GOD. Verily herein are signs +unto people who believe. + GOD hath also provided you houses for habitations for you; and hath also +provided you tents of the skins of cattle, which ye find light to be removed +on the day of your departure to new quarters, and easy to be pitched on the +day of your sitting down therein: and of their wool, and their fur, and their +hair, hath he supplied you with furniture and household-stuff for a season. + And GOD hath provided for you, of that which he hath created, +conveniences to shade you from the sun,i and he hath also provided you places +of retreat in the mountains,j and he hath given you garments to defend you +from the heat,k and coats of mail to defend you in your wars. Thus doth he +accomplish his favor towards you, that ye may resign yourselves unto him. + But if they turn back, verily thy duty is public preaching only. + They acknowledge the goodness of GOD, and afterwards they deny the same;l +but the greater part of them are unbelievers.m + On a certain day we will raise a witness out of every nation:n then they +who shall have been unbelievers shall not be suffered to excuse themselves, +neither shall they be received into favor. + And when they who shall have acted unjustly shall see the torment +prepared for them; (it shall not be mitigated unto them, neither shall they be +respited): + and when those who shall have been guilty of idolatry shall see their +false gods,o they shall say, O LORD, these are our idols which we invoked, +besides thee. But they shall return an answer unto them, saying, Verily ye +are liars.p + And on that day shall the wicked offer submission unto GOD; and the false +deities which they imagined shall abandon them. + + g The idol is here again represented under the image of one who, by a +defect in his senses, is a useless burthen to the man who maintains him; and +GOD, under that of a person completely qualified either to direct or to +execute any useful undertaking. Some suppose the comparison is intended of a +true believer and an infidel. + h That is, The resurrection of the dead. + i As trees, houses, tents, mountains, &c. + j viz., Caves and grottos, both natural and artificial. + k Al Beidāwi says, that one extreme, and that the most insupportable in +Arabia, is here put for both; but Jallalo'ddin supposes that by heat we are in +this place to understand cold. + l Confessing God to be the author of all the blessings they enjoy; and +yet directing their worship and thanks to their idols, by whose intercession +they imagine blessings are obtained. + m Absolutely denying GOD'S providence, either through ignorance or +perverseness. + n See chapter 4, p. 59, note z. + o Literally, Their companions. + p For that we are not the companions of GOD, as ye imagined; neither +did ye really serve us, but your own corrupt affections and lusts; nor yet +were ye led into idolatry by us, but ye fell into it of your own accord.1 + + 1 Al Beidāwi. + + +90 As for those who shall have been infidels, and shall have turned aside +others from the way of GOD, we will add unto them punishment upon punishment +because they have corrupted others. + On a certain day we will raise up in every nation a witness against them, +from among themselves; and we will bring thee, O Mohammed, as a witness +against these Arabians. We have sent down unto thee the book of the Koran, +for an explication of everything necessary both as to faith and practice, and +a direction, and mercy, and good tidings unto the Moslems. + Verily GOD commandeth justice, and the doing of good, and the giving unto +kindred what shall be necessary; and he forbiddeth wickedness, and iniquity, +and oppression: he admonisheth you that ye may remember.q + Perform your covenant with GOD,r when ye enter into covenant with him; +and violate not your oaths, after the ratification thereof; since ye have made +GOD a witness over you. Verily GOD knoweth that which ye do. + And be not like unto her who undoeth that which she hath spun, untwisting +it after she hath twisted it strongly;s taking your oaths between you +deceitfully, because one party is more numerous than another party.t Verily +GOD only tempteth you therein; and he will make that manifest unto you, on the +day of resurrection, concerning which ye now disagree. + If GOD had pleased, he would surely have made you one people:u but he +will lead into error whom he pleaseth, and he will direct whom he pleaseth; +and ye shall surely give an account of that which ye have done. + Therefore take not your oaths between you deceitfully lest your foot +slip, after it hath been steadfastly fixed, and ye taste evil in this life, +for that ye have turned aside from the way of GOD; and ye suffer a grievous +punishment in the life to come. + And sell not the covenant of GOD for a small price;x for with GOD is a +better recompense prepared for you, if ye be men of understanding. + That which is with you will fail; but that which is with GOD is +permanent: and we will surely reward those who shall persevere, according to +the utmost merit of their actions. + + q This verse, which was the occasion of the conversion of Othmān Ebn +Matūn, the commentators say, containeth the whole which it is a man's duty +either to perform or to avoid; and is alone a sufficient demonstration of what +is said in the foregoing verse. Under the three things here commanded, they +understand the belief of GOD'S unity, without inclining to atheism, on the one +hand, or polytheism, on the other; obedience to the commands of God; and +charity towards those in distress. And under the three things forbidden, they +comprehend all corrupt and carnal affections; all false doctrines and +heretical opinions; and all injustice towards man.2 + r By persevering in his true religion. Some think that the oath of +fidelity taken to Mohammed by his followers is chiefly intended here. + s Some suppose that a particular woman is meant in this passage, who +used (like Penelope) to undo at night the work that she had done in the day. +Her name, they say, was Reita Bint Saad Ebn Teym, of the tribe of Koreish.3 + t Of this insincerity in their alliances the Koreish are accused; it +being usual with them, when they saw the enemies of their confederates to be +superior in force, to renounce their league with their old friends, and strike +up one with the others.4 + u Or, of one religion. + x That is, Be not prevailed on to renounce your religion, or your +engagements with your prophet, by any promises or gifts of the infidels. For, +it seems, the Koreish, to tempt the poorer Moslems to apostatize, made them +offers, not very considerable indeed, but such as they imagined might be worth +their acceptance.5 + + 2 Idem. 3 Idem. 4 Idem. 5 Idem. + + + Whoso worketh righteousness, whether he be male or female, and is a true +believer, we will surely raise him to a happy life; and we will give them +their reward, according to the utmost merit of their actions. +100 When thou readest the Koran, have recourse unto GOD, that he may +preserve thee from Satan driven away with stones;y + he hath no power over those who believe, and who put confidence in their +LORD; + but his power is over those only who take him for their patron, and who +give companions unto God. + When we substitute in the Koran an abrogating verse in lieu of a verse +abrogated (and GOD best knoweth the fitness of that which he revealeth), the +infidels say, Thou art only a forger of these verses: but the greater part of +them know not truth from falsehood. + Say, The holy spiritz hath brought the same down from thy LORD with +truth; that he may confirm those who believe, and for a direction and good +tidings unto the Moslems. + We also know that they say, Verily, a certain man teacheth him to compose +the Koran. The tongue of the person unto whom they incline is a foreign +tongue; but this, wherein the Koran is written, is the perspicuous Arabic +tongue.a + + y Mohammed one day reading in the Korān, uttered a horrid blasphemy, to +the great scandal of those who were present, as will be observed in another +place;1 to excuse which he assured them that those words were put into his +mouth by the devil; and to prevent any such accident for the future, he is +here taught to beg GOD'S protection before he entered on that duty.2 Hence +the Mohammedans, before they begin to read any part of this book, repeat these +words, I have recourse unto God for assistance against Satan driven away with +stones. + z viz., Gabriel. See chapter 2, p. 10. + a This was a great objection made by the Meccans to the authority of +the Korān; for when Mohammed insisted, as a proof of its divine original, that +it was impossible a man so utterly unacquainted with learning as himself could +compose such a book, they replied, that he had one or more assistants in the +forgery; but as to the particular person or persons suspected of this +confederacy, the traditions differ. One says it was Jabar, a Greek, servant +to Amer Ebn al Hadrami, who could read and write well;3 another, that they +were Jabar and Yesār, two slaves who followed the trade of sword-cutlers at +Mecca, and used to read the pentateuch and gospel, and had often Mohammed for +their auditor, when he passed that way.4 Another tells us, it was one Aļsh, +or Yāļsh, a domestic of al Haweiteb Ebn Abd al Uzza, who was a man of some +learning, and had embraced Mohammedism.5 Another supposes it was one Kais, a +Christian, whose house Mohammed frequented;6 another, that it was Addās, a +servant of Otba Ebn Rabīa;7 and another, that it was Salmān the Persian.8 + According to some Christian writers,9 Abdallah Ebn Salām, the Jew who +was so intimate with Mohammed (named by one, according to the Hebrew dialect, +Abdias Ben Salon and by another, Abdala Celen), was assisting to him in the +compiling his pretended revelations. This Jew Dr. Prideaux confounds with +Salmān the Persian, who was a very different man, as a late author10 has +observed before me; wherefore, and for that we may have occasion to speak of +Salmān hereafter, it may be proper to add a brief extract of his story as told +by himself. He was of a good family of Ispahan, and, in his younger years, +left the religion of his country to embrace Christianity; and travelling into +Syria, was advised by a certain monk of Amuria to go into Arabia, where a +prophet was expected to arise about that time, who should establish the +religion of Abraham; and whom he should know, among other things, by the seal +of prophecy between his shoulders. Salmān performed the journey, and meeting +with Mohammed at Koba, where he rested in his flight to Medina, soon found him +to be the person he sought, and professed Islām.11 + The general opinion of the Christians, however is, that the chief help +Mohammed had in the contriving his Korān, was from a Nestorian monk named +Sergius, supposed to be the same person with the monk Boheira, with whom +Mohammed in his younger years had some conference, at Bosra, a city of Syria +Damascena, where that monk resided.12 To confirm + + 1 In not. ad cap. 22. 2 Jallalo'ddin, Al Beidāwi, Yahya, &c. + 3 Al Zamakhshari, Al Beidāwi, Yahya. +4 Al Zamakh., Al Beidāwi. See Prid. Life of Mah. p. 32. 5 Iidem. + 6 Jallalo'ddin. 7 Al Zamakh., Yahya. +8 Al Zamakh., Al Beidāwi. 9 Ricardi Confut. Legis Saracenicę, c. +13. Joh. Andreas, de Confus. Sectę Mahometanę, c. 2 See Prid. Life of Mah. +pp. 33, 34. 10 Gagnier not. in Abulf. Vit. Moh. p. 74. 11 Ex +Ebn Ishak. Vide Gagnier, ibid 12 See Prid. ubi sup. p. 35, &c. +Gagnier, ubi sup. pp. 10, 11. Marrac. de Alcor. p. 37. + + + Moreover as for those who believe not the signs of GOD, GOD will not +direct them, and they shall suffer a painful torment: + verily they imagine a falsehood who believe not in the signs of GOD, and +they are really the liars. + Whoever denieth GOD, after he hath believed, except him who shall be +compelled against his will, and whose heart continueth steadfast in the faith, +shall be severely chastised:b but whoever shall voluntarily profess +infidelity, on those shall the indignation of GOD fall, and they shall suffer +a grievous punishment. + This shall be their sentence, because they have loved the present life +above that which is to come, and for that GOD directeth not the unbelieving +people. +110 These are they whose hearts, and hearing, and sight, GOD hath sealed up; +and these are the negligent: there is no doubt but that in the next life they +shall perish. + +which supposition, a passage has been produced from an Arab writer,1 who says +that Boheira's name in the books of the Christians, is Sergius; but this is +only a conjecture; and another2 tells us, his true name was Saļd, or Felix, +and his surname Boheira. But be that as it will, if Boheira and Sergius were +the same man, I find not the least intimation in the Mohammedan writers that +he ever quitted his monastery to go into Arabia (as is supposed by the +Christians); and his acquaintance with Mohammed at Bosra was too early to +favour the surmise of his assisting him in the Korān, which was composed long +after; though Mohammed might, from his discourse, gain some knowledge of +Christianity and of the scriptures, which might be of use to him therein. + From the answer given in this passage of the Korān to the objection of +the infidels, viz., that the person suspected by them to have a hand in the +Korān spoke a foreign language, and therefore could not, with any face of +probability, be supposed to assist in a composition written in the Arabic +tongue, and with so great elegance, it is plain this person was no Arabian. +The word Ajami, which is here used, signifies any foreign or barbarous +language in general; but the Arabs applying it more particularly to the +Persian, it has been thence concluded by some that Salmān was the person; +however, if it be true that he came not to Mohammed till after the Hejra, +either he could not be the man here intended, or else this verse must have +been revealed at Medina, contrary to the common opinion. + b These words were added for the sake of Ammār Ebn Yaser, and some +others, who being taken and tortured by the Koreish, renounced their faith out +of fear, though their hearts agreed not with their mouths.3 It seems Ammār +wanted the constancy of his father and mother, Yāser, and Sommeya, who +underwent the like trial at the same time with their son, and resolutely +refusing to recant, were both put to death, the infidels tying Sommeya between +two camels, and striking a lance through her privy parts.4 When news was +brought to Mohammed, that Ammār had denied the faith, he said, it could not +be, for that Ammār was full of faith from the crown of his head to the sole of +his foot, faith being mixed and incorporated with his very flesh and blood; +and when Ammār himself came weeping to the prophet, he wiped his eyes, saying, +What fault was it of thine, if they forced thee? + But though it be here said, that those who apostatize in appearance +only, to avoid death or torments, may hope for pardon from GOD, yet it is +unanimously agreed by the Mohammedan doctors, to be much more meritorious and +pleasing in the sight of GOD, courageously and nobly to persist in the true +faith, and rather to suffer death itself than renounce it, even in words. Nor +did the Mohammedan religion want its martyrs, in the strict sense of the word; +of which I will here give two instances, besides the above-mentioned. One is +that of Khobaib Ebn Ada, who being perfidiously sold to the Koreish, was by +them put to death in a cruel manner, by mutilation, and cutting off his flesh +piecemeal; and being asked, in the midst of his tortures, whether he did not +wish Mohammed was in his place, answered I would not wish to be with my +family, my substance, and my children, on condition that Mohammed was only to +be pricked with a thorn.5 The other is that of a man who was put to death by +Moseilama, on the following occasion. That false prophet having taken two of +Mohammed's followers, asked one of them, what he said of Mohammed? the man +answered, That he was the apostle of God: And what sayest thou of me? added +Moseilama; to which he replied, Thou also art the apostle of God; whereupon he +was immediately dismissed in safety. But the other, having returned the same +answer to the former question, refused to give any to the last, though +required to do it three several times, but pretended to be deaf, and was +therefore slain. It is related that Mohammed, when the story of these two men +was told him, said, The first of them threw himself on God's mercy; but the +latter professed the truth; and he shall find his account in it.6 + + 1 Al Masudi. 2 Abu'l Hasan al Becri in Korān. 3 Al +Beidāwi, Al Zamakh., Yahya. +4 Al Beidāwi 5 Ebn Shohnah. 6 Al Beidāwi. + + + Moreover thy LORD will be favorable unto those who have fled their +country, after having suffered persecution,c and had been compelled to deny +the faith by violence, and who have since fought in defence of the true +religion, and have persevered with patience; verily unto these will thy LORD +be gracious and merciful, after they shall have shown their sincerity. + On a certain day shall every soul come to plead itself,d and every soul +shall be repaid that which it shall have wrought; and they shall not be +treated unjustly. + GOD propoundeth as a parable a citye which was secure and quiet, unto +which her provisions came in abundance from every side; but she ungratefully +denied the favor of GOD: wherefore GOD caused her to taste the extreme famine, +and fear, because of that which they had done. + And now is an apostle come unto the inhabitants of Mecca from among +themselves; and they accuse him of imposture: wherefore a punishment shall be +inflicted on them, while they are acting unjustly. + Eat of what GOD hath given you for food, that which is lawful and good; +and be thankful for the favors of GOD, if ye serve him. + He hath only forbidden you that which dieth of itself, and blood, and +swine's flesh, and that which hath been slain in the name of any, besides +GOD.f But unto him who shall be compelled by necessity to eat of these +things, not lusting nor wilfully transgressing, GOD will surely be gracious +and merciful. + And say not that wherein your tongues utter a lie; This is lawful, and +this is unlawful;g that ye may devise a lie concerning GOD: for they who +devise concerning GOD shall not prosper. + They shall have small enjoyment in this world, and in that which is to +come they shall suffer a grievous torment. + Unto the Jews did we forbid that which we have told thee formally:h and +we did them no injury in that respect; but they injured their own souls.i +120 Moreover thy LORD will be favorable unto those who do evil through +ignorance, and afterwards repent and amend: verily unto these will thy LORD be +gracious and merciful, after their repentance. + Abraham was a model of true religion, obedient unto GOD, orthodox, and +was not an idolater:j + he was also grateful for his benefits: wherefore God chose him, and +directed him into the right way. + And we bestowed on him good in this world; and in the next he shall +surely be one of the righteous. + We have also spoken unto thee, O Mohammed, by revelation, saying, Follow +the religion of Abraham, who was orthodox, and was no idolater. + + c As did Ammār, who made one in both the flights. Some, reading the +verb with different vowels, render the last words, after having persecuted the +true believers; and instance in al Hadrami, who obliged a servant of his to +renounce Mohammedism, by force, but afterwards, together with that servant +professed the same faith, and fled for it.1 + d That is, Every person shall be solicitous for his own salvation, not +concerning himself with the condition of another, but crying out, My own soul, +my own soul!2 + e This example is applied to every city which having received great +blessings from GOD, becometh insolent and unthankful, and is therefore +chastised by some signal judgment; or rather to Mecca in particular, on which +the calamities threatened in this passage, viz. both famine and sword, were +inflicted.3 + f See chapter 5, p. 73. + g Allowing what GOD hath forbidden, and superstitiously abstaining from +what he hath allowed. See chapter 6, p. 101, &c. + h viz., In the 6th chapter, p. 103. + i i.e., They were forbidden things which were in themselves +indifferent, as a punishment for their wickedness and rebellion. + j This was to reprehend the idolatrous Koreish, who pretended that they +professed the religion of Abraham. + + 1 Idem. 2 Idem. 3 Idem. + + + The sabbath was only appointed unto those who differed with their prophet +concerning it;k and thy LORD will surely judge between them, on the day of +resurrection, as to that concerning which they differed. + Invite men unto the way of thy LORD, by wisdom, and mild exhortation; and +dispute with them in the most condescending manner: for thy LORD well knoweth +him who strayeth from his path, and he well knoweth those who are rightly +directed. + If ye take vengeance on any, take a vengeance proportionable to the wrong +which hath been done you;l but if ye suffer wrong patiently, verily this will +be better for the patient.m + Wherefore, do thou bear opposition with patience; but thy patience shall +not be practicable, unless with GOD'S assistance. And be thou not grieved on +account of the unbelievers; neither be thou troubled for that which they +subtilely devise; for GOD is with those who fear him, and are upright. + +_______ + + +CHAPTER XVII. + +ENTITLED, THE NIGHT JOURNEY;n REVEALED AT MECCA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + PRAISE be unto him who transported his servant by night, from the sacred +temple of Mecca to the farther temple of Jerusalem,p the circuit of which we +have blessed, that we might show some of our signs; for God is he who heareth, +and seeth. + + k These were the Jews; who being ordered by Moses to set apart Friday +(the day now observed by the Mohammedans) for the exercise of divine worship, +refused it, and chose the sabbath-day, because on that day GOD rested from his +works of creation: for which reason they were commanded to keep the day they +had chosen in the strictest manner.1 + l This passage is supposed to have been revealed at Medina, on occasion +of Hamza, Mohammed's uncle, being slain at the battle of Ohod. For the +infidels having abused his dead body, by taking out his bowels, and cutting +off his ears and his nose, when Mohammed saw it, he swore that if God granted +him success, he would retaliate those cruelties on seventy of the Koreish; but +he was by these words forbidden to execute what he had sworn, and he +accordingly made void his oath.2 Abu'lfeda makes the number on which Mohammed +swore to reek his vengeance to be but thirty:3 but it may be observed, by the +way, that the translator renders the passage in that author, GOD hath revealed +unto me that I shall retaliate, &c., instead of, If GOD grant me victory over +the Koreish, I will retaliate, &c., reading Laļn adhharni, for adhfarni; GOD, +far from putting this design into the prophet's head by a revelation, +expressly forbidding him to put it in execution. + m Here, says al Beidāwi, the Korān principally points at Mohammed, who +was of all men the most conspicuous for meekness and clemency. + n The reason of this inscription appears in the first words. Some +entitle the chapter, The children of Israel. + o Some except eight verses, beginning at these words, It wanted little +but that the infidels had seduced thee, &c. + p From whence he was carried through the seven heavens to the presence +of GOD, and brought back again to Mecca the same night. + This journey of Mohammed to heaven is so well known that I may be +pardoned if I omit the description of it. The English reader may find it in +Dr. Prideaux's Life of Mahomet,1 and the learned in Abu'lfeda,2 whose +annotator has corrected several mistakes in the relation of Dr. Prideaux, and +in other writers. + It is a dispute among the Mohammedan divines, whether their prophet's +night-journey was really performed by him corporally, or whether it was only a +dream or vision. Some think the whole was no more than a vision; and allege +and express tradition of Moāwiyoh,3 one of Mohammed's successors, to that +purpose. Others suppose he was carried bodily to Jerusalem, but no farther; +and that he ascended thence to heaven in spirit only. But the received +opinion is, that it was no vision, but that he was actually transported in the +body to his journey's end; and if any impossibility be objected, they think it +a sufficient answer to say, that it might easily be effected by an omnipotent +agent.4 + + 1 Idem, Jallalo'ddin. 2 Iidem. 3 Abu'lf. Vit. Moh. n. +68. 1 Page 43, &c. See also Morgan's Mahometism Explained, vol. 2 + 2 Vit. Moham. cap. 19. 3 Vide ibid, c. 18. 4 Al +Beidāwi. + + + And we gave unto Moses the book of the law, and appointed the same to be +a direction unto the children of Israel, commanding them, saying, Beware that +ye take not any other patron besides me. + O posterity of those whom we carried in the ark with Noah:q verily he was +a grateful servant. + And we expressly declared unto the children of Israel in the book of the +law, saying, Ye will surely commit evil in the earth twice,r and ye will be +elated with great insolence. + And when the punishment threatened for the first of those transgressions +came to be executed, we sent against you our servants,s endued with exceeding +strength in war, and they searched the inner apartments of your houses; and +the prediction became accomplished. + Afterwards we gave you the victory over them,t in your turn, and we +granted you increase of wealth and children, and we made you a more numerous +people, + saying, If ye do well, ye will do well to your own souls; and if ye do +evil, ye will do it unto the same. And when the punishment threatened for +your latter transgression came to be executed, we sent enemies against you to +afflict you,u and to enter the temple, as they entered it the first time, and +utterly to destroy that which they had conquered. + + q The commentators are put to it to find out the connection of these +words with the foregoing. Some think the accusative case is here put for the +vocative, as I have translated it: and others interpret the words thus, Take +not for your patrons besides me, the posterity of those, &c., meaning, mortal +men. + r Their first transgression was their rejecting the decisions of the +law, their putting Isaiah to death,5 and their imprisoning of Jeremiah:6 and +the second, was their slaying of Zachariah and John the Baptist, and their +imagining the death of JESUS.7 + s These were Jalūt, or Goliah, and his forces;8 or Sennacherib the +Assyrian; or else Nebuchadnezzar, whom the eastern writers called Bakhtnasr +(which was however only his surname, his true name being Gudarz, or Raham), +the governor of Babylon under Lohorasp, king of Persia,9 who took Jerusalem, +and destroyed the temple. + t By permitting David to kill Goliah; or by the miraculous defeat of +Sennacherib's army; or for that GOD put it into the heart of Bahman the son of +Isfandiyar, when he succeeded his grandfather Lohorasp, to order Kiresh, or +Cyrus, then governor of Babylon, to send home the Jews from their captivity, +under the conduct of Daniel; which he accordingly did, and they prevailed +against those whom Bakhtnasr had left in the land.10 + u Some imagine the army meant in this place was that of Bakhtnasr;11 +but others say the Persians conquered the Jews this second time, by the arms +of Gudarz (by whom they seem to intend Antiochus Epiphanes), one of the +successors of Alexander at Babylon. It is related that the general in this +expedition, entering the temple, saw blood bubbling up on the great altar, and +asking the reason of it, the Jews told him it was the blood of a sacrifice +which had not been accepted of GOD; to which he replied, that they had not +told him the truth, and ordered a thousand of them to be slain on the altar; +but the blood not ceasing, he told them that if they would not confess the +truth, he would not spare one of them; whereupon they acknowledged it was the +blood of John: and the general said, Thus hath your Lord taken vengeance on +you; and then cried out, O John, my LORD and thy LORD knoweth what hath +befallen thy people for thy sake; wherefore let thy blood stop, by GOD'S +permission, lest I leave not one of them alive; upon which the blood +immediately stopped.12 + These are the explications of the commentators, wherein their ignorance +in ancient history is sufficiently manifest; though perhaps Mohammed himself, +in this latter passage, intended the destruction of Jerusalem by the Romans. + + 5 Id. m. 6 Jallalo'ddin. 7 Iidem. 8 +Jallalo'ddin, Yahya. 9 Al Zamakhshari, Al Beidāwi. 10 +Iidem. 11 Yahya, Jallalo'ddin 12 Al Beidāwi. + + + Peradventure your LORD will have mercy on you hereafter: but if ye return +to transgress a third time, we also will return to chastise you;x and we have +appointed hell to be the prison of the unbelievers. + Verily this Koran directeth unto the way which is most right, and +declareth unto the faithful, +10 who do good works, that they shall receive a great reward; + and that for those who believe not in the life to come, we have prepared +a grievous punishment. + Man prayeth for evil, as he prayeth for good;y for man is hasty.z + We have ordained the night and the day for two signs of our power: +afterwards we blot out the sign of the night, and we cause the sign of the day +to shine forth, that ye may endeavor to obtain plenty from your LORD by doing +your business therein, and that ye may know the number of years, and the +computation of time; and everything necessary have we explained by a +perspicuous explication. + The fatea of every man have we bound about his neck;b and we will produce +unto him, on the day of resurrection, a book wherein his actions shall be +recorded: it shall be offered him open, + and the angels shall say unto him, Read thy book; thine own soul will be +a sufficient accountant against thee, this day.c + He who shall be rightly directed, shall be directed to the advantage only +of his own soul; and he who shall err shall err only against the same: neither +shall any laden soul be charged with the burden of another. We did not punish +any people, until we had first sent an apostle to warn them. + And when we resolved to destroy a city, we commanded the inhabitants +thereof, who lived in affluence, to obey our apostle; but they acted corruptly +therein: wherefore the sentence was justly pronounced against that city; and +we destroyed it with an utter destruction. + And how many generations have we consumed since Noah? for thy LORD +sufficiently knoweth and seeth the sins of his servants. + Whosoever chooseth this transitory life, we will bestow on him therein +beforehand that which we please; on him, namely, whom we please: afterwards +will we appoint him hell for his abode; he shall be thrown into the same to be +scorched, covered with ignominy, and utterly rejected from mercy. + + x And this came accordingly to pass; for the Jews being again so wicked +as to reject Mohammed, and conspire against his life, God delivered them into +his hands; and he exterminated the tribe of Koreidha, and slew the chiefs of +al Nadīr, and obliged the rest of the Jewish tribes to pay tribute.1 + y Out of ignorance, mistaking evil for good; or making wicked +imprecations on himself and others, out of passion and impatience. + z Or inconsiderate, not weighing the consequence of what he asks. + It is said that the person here meant is Adam, who, when the breath of +life was breathed into his nostrils, and had reached so far as his navel, +though the lower part of his body was, as yet, but a piece of clay, must needs +try to rise up, and got an ugly fall by the bargain. But others pretend the +passage was revealed on the following occasion. Mohammed committed a certain +captive to the charge of his wife, Sawda bint Zamįa, who, moved with +compassion at the man's groans, unbound him, and let him escape: upon which +the prophet, in the first motions of his anger, wished her hand might fall +off; but immediately composing himself, said aloud, O God, I am but a man: +therefore turn my curse into a blessing.2 + a Literally, the bird, which is here used to signify a man's fortune or +success; the Arabs, as well as the Greeks and Romans, taking omens from the +flight of birds, which they supposed to portend good luck, if they flew from +the left to the right, but if from the right to the left, the contrary; the +like judgment they also made when certain beasts passed before them. + b Like a collar, which he cannot by any means get off. See the Prelim. +Disc. Sect. IV p. 80. + c See ibid. p. 20. + + 1 Idem. 2 Jallalo'ddin + + +20 But whosoever chooseth the life to come, and directeth his endeavor +towards the same, being also a true believer; the endeavor of these shall be +acceptable unto God. + On all will we bestow the blessings of this life, both on these and on +those, of the gift of thy LORD; for the gift of thy LORD shall not be denied +unto any. + Behold, how we have caused some of them to surpass others in wealth and +dignity: but the next life shall be more considerable in degrees of honour, +and greater in excellence. + Set not up another god with the true GOD, lest thou sit down in disgrace, +and destitute. + Thy LORD hath commanded that ye worship none besides him; and that ye +show kindness unto your parents, whether the one of them, or both of them +attain to old age with thee.d Wherefore, say not unto them, Fie on you!e +neither reproach them, but speak respectfully unto them + and submit to behave humblye towards them, out of tender affection and +say, O LORD, have mercy on them both, as they nursed me when I was little. + Your LORD well knoweth that which is in your souls; whether ye be men of +integrity: + and he will be gracious unto those who sincerely return unto him. + And give unto him who is of kin to you his due,f and also unto the poor, +and the traveller. And waste not thy substance profusely: + for the profuse are brethren of the devils:g and the devil was ungrateful +unto his LORD. +30 But if thou turn from them, in expectation of the mercy which thou +hopest from thy LORD;h at least, speak kindly unto them. + And let not thy hand be tied up to thy neck; neither open it with an +unbounded expansion,i lest thou become worthy of reprehension, and be reduced +to poverty. + Verily thy LORD will enlarge the store of whom he pleaseth, and will be +sparing unto whom he pleaseth; for he knoweth and regardeth his servants. + Kill not your children for fear of being brought to want; we will provide +for them and for you; verily the killing them is a great sin. + Draw not near unto fornication; for it is wickedness, and an evil way. + Neither slay the soul which GOD hath forbidden you to slay, unless for a +just cause;k and whosoever shall be slain unjustly, we have given his heir +power to demand satisfaction;l but let him not exceed the bounds of moderation +in putting to death the murderer in too cruel a manner, or by revenging his +friend's blood on any other than the person who killed him; since he is +assisted by this law.m + + d That is, receiving their support and maintenance from thee. + e Literally, Lower the wing of humility, &c. + f That is, friendship and affection, and assistance in time of need. + g Prodigality, and squandering away one's substance in folly or luxury, +being a very great sin. The Arabs were particularly guilty of extravagance in +killing camels, and distributing them by lot, merely out of vanity and +ostentation; which they are forbidden by this passage, and commanded to bestow +what they could spare on their poor relations, and other indigent people.1 + h That is, If thy present circumstances will not permit thee to assist +others, defer thy charity till GOD shall grant thee better ability. + i i.e., Be neither niggardly nor profuse, but observe the mean between +the two extremes, wherein consists true liberality.2 + j See chapter 6, p. 101 and 103, and chapter 81. + k The crimes for which a man may justly be put to death are these: +apostasy, adultery and murder.3 + l It being at the election of the heir, or next of kin, either to take +the life of the murderer or to accept of a fine in lieu of it.4 + m Some refer the pronoun he to the person slain, for the avenging whose +death this law was made; some to the heir, who has a right granted him to +demand satisfaction for his friend's blood;1 and others to him who shall be +slain by the heir, if he carry his vengeance too far.2 + + 1 Al Beidāwi. 2 Idem. 3 Idem. 4 See +chapter 2, p. 19. 1 Yahya. +2 Vide Al Beidāwi. + + + And meddle not with the substance of the orphan, unless it be to improve +it, until he attain his age of strength:n and perform your covenant; for the +performance of your covenant shall be inquired into hereafter. + And give full measure, when you measure aught; and weigh with a just +balance. This will be better, and more easy for determining every man's due.o + And follow not that whereof thou hast no knowledge;p for the hearing, and +the sight, and the heart, every of these shall be examined at the last day. + Walk not proudly in the land, for thou canst not cleave the earth, +neither shalt thou equal the mountains in stature. +40 All this is evil, and abominable in the sight of thy LORD. + These precepts are a part of the wisdom which they LORD hath revealed +unto thee. Set not up any other god as equal unto GOD, lest thou be cast into +hell, reproved and rejected. + Hath your LORD preferably granted unto you sons, and taken for himself +daughters from among the angels?q Verily in asserting this ye utter a +grievous saying. + And now have we used various arguments and repetitions in this Koran, +that they may be warned: yet it only rendereth them more disposed to fly from +the truth. + Say unto the idolaters, If there were other gods with him, as ye say, +they would surely seek an occasion of making some attempt against the +possessor of the throne:r + GOD forbid! and far, very far, be that from him which they utter! + The seven heavens praise him, and the earth, and all who are therein: +neither is there anything which doth not celebrate his praise; but ye +understand not their celebration thereof: he is gracious and merciful. + When thou readest the Koran, we place between thee and those who believe +not in the life to come a dark veil; + and we put coverings over their hearts, lest they should understand it, +and in their ears thickness of hearing. + And when thou makest mention, in repeating the Koran, of thy LORD only,s +they turn their backs, flying the doctrine of his unity. +50 We well know with what design they hearken, when they hearken unto thee, +and when they privately discourse together: when the ungodly say, Ye follow no +other than a madman. + Behold! what epithets they bestow on thee. But they are deceived; +neither can they find any just occasion to reproach thee. + They also say, After we shall have become bones and dust, shall we surely +be raised a new creature? + + n See chapter 4, p. 53, 54. + o Or, more advantageous in the end.3 + p i.e., Vain and uncertain opinions, which thou hast not good reason to +believe true, or at least probable. Some interpret the words, Accuse not +another of a crime whereof thou hast no knowledge; supposing they forbid the +bearing false witness, or the spreading or giving credit to idle reports of +others.4 + q See chapter 16, p. 199. + r i.e., They would in all probability contend with GOD for superiority, +and endeavour to dethrone him, in the same manner as princes act with one +another on earth. + s Not allowing their gods to be his associates, nor praying their +intercession with him. + + 3 Idem. Al Zamakh. 4 Iidem. + + + Answer, Be ye stones, or iron, or some creature more improbable in your +opinions to be raised to life. But they will say, Who shall restore us to +life? Answer, He who created you the first time: and they will wag their +heads at thee, saying, When shall this be? Answer, Peradventure it is nigh. + On that day shall GOD call you forth from your sepulchres, and ye shall +obey, with celebration of his praise;t and ye shall think that ye tarriedu but +a little while. + Speak unto my servants, that they speak mildly unto the unbelievers, lest +ye exasperate them; for Satan soweth discord among them, and Satan is a +declared enemy unto man. + your LORD well knoweth you; if he pleaseth, he will have mercy on you, +or, if he pleaseth, he will punish you:x and we have not sent thee to be a +steward over them. + Thy LORD well knoweth all persons in heaven and on earth.y We have +bestowed peculiar favors on some of the prophets, preferably to others; and we +gave unto David the psalms.z + Say, Call upon those whom ye imagine to be gods besides him; yet they +will not be able to free you from harm, or to turn it on others. + Those whom ye invoke,a do themselves desire to be admitted to a near +conjunction with their LORD; striving which of them shall approach nearest +unto him: they also hope for his mercy, and dread his punishment; for the +punishment of thy LORD is terrible. +60 There is no city but we will destroy the same before the day of +resurrection, or we will punish it with a grievous punishment. This is +written in the book of our eternal decrees. + Nothing hindered us from sending thee with miracles, except that the +former nations have charged them with imposture. We gave unto the tribe of +Thamud, at their demand, the she-camel visible to their sight: yet they dealt +unjustly with her:b and we send not a prophet with miracles, but to strike +terror. + Remember when we said unto thee, Verily thy LORD encompasseth men by his +knowledge and power. We have appointed the vision which we showed thee,c and +also the treed cursed in the Koran, only for an occasion of dispute unto men, +and to strike them with terror; but it shall cause them to transgress only the +more enormously. + + t The dead, says al Beidāwi, at his call shall immediately rise, and +shaking the dust off their heads, shall say, Praise be unto thee, O God. + u viz., In your graves; or in the world. + x These words are designed as a pattern for the Moslems to follow, in +discoursing with the idolaters; by which they are taught to use soft and +dubious expressions, and not to tell them directly that they are doomed to +hell fire; which, besides the presumption in offering to determine the +sentence of others, would only make them more irreconcilable enemies.1 + y And may choose whom he pleases for his ambassador. This is an answer +to the objections of the Koreish, that Mohammed was the orphan pupil of Abu +Taleb, and followed by a parcel of naked and hungry fellows.2 + z Which were a greater honour to him than his kingdom; and wherein +Mohammed and his people are foretold by these words, among others:3 The +righteous shall inherit the earth.4 + a viz., The angels and prophets, who are the servants of GOD as well as +yourselves. + b See chapter 7, p. 112. + c Mohammed's journey to heaven is generally agreed to be intended in +this place; which occasioned great heats and debates among his followers, till +they were quieted by Abu Becr's bearing testimony to the truth of it.5 The +word vision, here used, is urged by those who take this journey to have been +no more than a dream, as a plain confirmation of their opinion. Some, +however, suppose the vision meant in this passage was not the night-journey, +but the dream Mohammed saw at al Hodeibiya, wherein he seemed to make his +entrance into Mecca;6 or that at Bedr;7 or else a vision he had relating to +the family of Ommeya, whom he saw mount his pulpit, and jump about in it like +monkeys; upon which he said, This is their portion in this world, which they +have gained by their profession of Islām.1 But if any of these latter +expositions be true, the verse must have been revealed at Medina. + d Called al Zakkūm, which springs from the bottom of hell.2 + + 1 Al Beidāwi. 2 Idem. 3 Vide Marracc. in Alc. p. +28, &c. Prid. Life of Mah. p. 122. 4 Psal. xxxvii. 28. Al Beid. + 5 Vide Abulf. Vit. Moh. p. 39, and not. ibid Prideaux, Life of Mah. p. +50, and Prelim. Disc. Sect. II, p. 36. +6 See Kor. chapter 48. 7 See chapter 8, p. 129. 1 Al +Beidāwi. 2 See chapter 37. + + + And remember when we said unto the angels, Worship Adam; and they all +worshipped him except Eblis, who said, Shall I worship him whom thou hast +created of clay? + And he said, What thinkest thou, as to this man whom thou hast honoured +above me? verily, if thou grant me respite until the day of resurrection, I +will extirpate his offspring, except a few. + God answered, Begone, I grant thee respite: but whosoever of them shall +follow thee, hell shall surely be your reward; an ample reward for your +demerits!e + And entice to vanity such of them as thou canst, by thy voice; and +assault them on all sides with thy horsemen and thy footmen;f and partake with +them in their riches, and their children;g and make them promises; (but the +devil shall make them no other than deceitful promises:) + as to my servants, thou shalt have no power over them; for thy LORD is a +sufficient protector of those who trust in him. + It is your LORD who driveth forward the ships for you in the sea, that ye +may seek to enrich yourselves of his abundance by commerce; for he is merciful +towards you. + When a misfortune befalleth you at sea, the false deities whom ye invoke +are forgotten by you, except him alone: yet when he bringeth you safe to dry +land, ye retire afar off from him, and return to your idols; for man is +ungrateful.h +70 Are ye therefore secure that he will not cause the dry land to swallow +you up, or that he will not send against you a whirlwind driving the sands to +overwhelm you? Then shall ye find none to protect you. + Or are ye secure that he will not cause you again to commit yourselves to +the sea another time, and send against you a tempestuous wind, and drown you; +for that ye have been ungrateful? then shall ye find none to defend you +against us, in that distress. + And now have we honoured the children of Adam by sundry peculiar +privileges and endowments; and we have given them conveniences of carriage by +land and by sea, and have provided food for them of good things; and we have +preferred them before many of our creatures which we have created, by granting +them great prerogatives. + On a certain day we will call all men to judgment with their respective +leader:i and whosoever shall have his book given him into his right hand, they +shall read their book with joy and satisfaction;j and they shall not be +wronged a hair.k + + e See chapter 2, p. 5, and chapter 7, p. 106, &c. + f i.e., With all thy forces. + g Instigating them to get wealth by unlawful means, and to spend it in +supporting vice and superstition; and tempting them to incestuous mixtures, +and to give their children names in honour of their idols, as Abd Yaghuth, +Abd' al Uzza, &c.3 + h See chapter 10, p. 152. + i Some interpret this of the prophet sent to every people; others, of +the heads of sects; others, of the various religions professed in the world; +others, of the books which shall be given to every man at the resurrection, +containing a register of their good and bad actions. + j See the Prelim. Disc. Sect. IV. p. 70. + k See chapter 4, p. 60, note o. + + 3 Al Beidāwi. + + + And whoever hath been blind in this life shall be also blind in the next, +and shall wander more widely from the path of salvation. + It wanted little but the unbelievers had tempted thee to swerve from the +instructions which we had revealed unto thee, that thou shouldest devise +concerning us a different thing;l and then would they have taken thee for +their friend: + and unless we had confirmed thee, thou hadst certainly been very near +inclining unto them a little. + Then would we surely have caused thee to taste the punishment of life, +and the punishment of death;m and thou shouldest not have found any to protect +thee against us. + The unbelievers had likewise almost caused thee to depart the land, that +they might have expelled thee thence:n but then should they not have tarried +therein after thee, except a little while.o + This is the method of dealing which we have prescribed ourselves in +respect to our apostles, whom we have already sent before thee: and thou shalt +not find any change in our prescribed method. +80 Regularly perform thy prayer at the declension of the sun, at the first +darkness of the night,q and the prayer of daybreak;r for the prayer of +daybreak is borne witness unto by the angels.s + + l These are generally supposed to have been the tribe of Thakīf, the +inhabitants of al Tāyef, who insisted on Mohammed's granting them several very +extraordinary privileges, as the terms of their submission to him; for they +demanded that they might be free from the legal contribution of alms, and from +observing the appointed times of prayer; that they might be allowed to keep +their idol Allāt for a certain time,1 and that their territory might be +declared a place of security and not be violated, like that of Mecca, &c. And +they added, that if the other Arabs asked him the reason of these concessions, +he should say, that GOD had commanded him so to do.2 According to which +explication it is plain this verse must have been revealed long after the +Hejra. + Some, however, will have the passage to have been revealed at Mecca, on +occasion of the Koreish; who told Mohammed they would not suffer him to kiss +the black stone in the wall of Caaba, unless he also visited their idols, and +touched them with his hand, to show his respect. + m i.e., Both of this life and the next. Some interpret the first of +the punishment in the next world, and the latter of the torture of the +sepulchre.3 + n The commentators differ as to the place where this passage was +delivered, and the occasion of it. Some think it was revealed at Mecca, and +that it refers to the violent enmity which the Koreish bore Mohammed, and +their restless endeavours to make him leave Mecca;4 as he was at length +obliged to do. But as the persons here spoken of seem not to have prevailed +in their project, others suppose that the verse was revealed at Medina, on the +following occasion. The Jews, envious of Mohammed's good reception and stay +there, told him, by way of counsel, that Syria was the land of the prophets, +and that if he was really a prophet he ought to go thither. Mohammed +seriously reflecting on what they had said, began to think they had advised +him well; and actually set out, and proceeded a day's journey in his way to +Syria: whereupon GOD acquainted him with their design by the revelation of +this verse; and he returned to Medina.5 + o This was fulfilled, according to the former of the above-mentioned +explications, by the loss of the Koreish at Bedr; and according to the latter, +by the great slaughter of the Jews of Koreidha and al Nadīr.6 + p i.e., At the time of noon prayer, when the sun declines from the +meridian; or, as some choose to translate the words, at the setting of the +sun, which is the time of the first evening prayer. + q The time of the last evening prayer. + r Literally, the reading of the daybreak; whence some suppose the +reading of the Korān at that time is here meant. + s viz., The guardian angels, who, according to some, are relieved at +that time; or else the angels appointed to make the change of night into day, +&c.7 + + 1 See the Prelim. Disc. p. 14. 2 Al Beidāwi, Jallalo'ddin. +Vide Abulf. Vit. Moham. p. 126, &c. 3 Al Beidāwi. +4 Idem. 5 Idem, Jallalo'ddin. 6 Iidem. 7 Al +Beidāwi. + + + And watch some part of the night in the same exercise, as a work of +supererogation for thee: peradventure thy LORD will raise thee to an +honourable station.t + And say, O LORD, cause me to enter with a favorable entry, and cause me +to come forthu with a favorable coming forth; and grant me from thee an +assisting power. + And say, Truth is come, and falsehood is vanished: for falsehood is of +short continuance.x + We send down of the Koran that which is a medicine and mercy unto the +true believers; but it shall only increase the perdition of the unjust. + When we bestow favors on man, he retireth and withdraweth himself +ungratefully from us: but when evil toucheth him, he despaireth of our mercy. + Say, Every one acteth after his own manner:y but your LORD best knoweth +who is most truly directed in his way. + They will ask thee concerning the spirit:z answer, The spirit was created +at the command of my LORD:a but ye have no knowledge given unto you, except a +little.b + If we pleased, we should certainly take away that which we have revealed +unto thee;c in such case thou couldst not find any to assist thee therein +against us, + unless through mercy from thy LORD; for his favor towards thee hath been +great. +90 Say, Verily if men and genii were purposely assembled, that they might +produce a book like this Koran, they could not produce one like unto it, +although the one of them assisted the other. + And we have variously propounded unto men in this Koran every kind of +figurative argument; but the greater part of men refuse to receive it, merely +out of infidelity. + + t According to a tradition of Abu Horeira, the honourable station here +intended is that of intercessor for others.1 + u That is, Grant that I may enter my grave with peace, and come forth +from it, at the resurrection, with honour and satisfaction. In which sense +this petition is the same with that of Balaam, Let me die the death of the +righteous, and let my last end be like his.2 + But as the person here spoken to is generally supposed to be Mohammed, +the commentators say he was commanded to pray in these words for a safe +departure from Mecca, and a good reception at Medina; or for a sure refuge in +the cave, where he hid himself when he fled from Mecca;3 or (which is the more +common opinion) for a victorious entrance into Mecca, and a safe return +thence.4 + x These words Mohammed repeated, when he entered the temple of Mecca, +after the taking of that city, and cleansed it of the idols; a great number of +which are said to have fallen down on his touching them with the end of the +stick he held in his hand.5 + y i.e., According to his judgment or opinion, be it true or false; or +according to the bent of his mind, and the natural constitution of his body.6 + z Or the soul of man. Some interpret it of the angel Gabriel, or of +the divine revelation.7 + a viz., By the word Kun, i.e., Be; consisting of an immaterial +substance, and not generated, like the body. But, according to a different +opinion, this passage should be translated, The spirit is of those things, the +knowledge of which thy Lord hath reserved to himself. For it is said that the +Jews bid the Koreish ask Mohammed to relate the history of those who slept in +the cave,8 and of Dhu'lkarnein,9 and to give them an account of the soul of +man; adding, that if he pretended to answer all the three questions, or could +answer none of them, they might be sure he was no prophet; but if he gave an +answer to one or two of the questions and was silent as to the other, he was +really a prophet. Accordingly, when they propounded the questions to him, he +told them the two histories, but acknowledged his ignorance as to the origin +of the human soul.10 + b All your knowledge being acquired from the information of your +senses, which must necessarily fail you in spiritual speculations, without the +assistance of divine revelation.11 + c viz., The Korān; by razing it both from the written copies, and the +memories of men. + + 1 Idem. 2 Numb. xxiii. 10. 3 See the Prelim. Disc. +Sect. II. p. 39. 4 Al Beidāwi, Jallalo'ddin. 5 Iidem. +Vide Gagnier, Vie de Mahomet, tom. 2, p. 127. 6 Al Beidāwi. + 7 Idem. +8 See the next chapter. 9 See ib. 10 Al Beidāwi. + 11 Idem. + + + And they say, We will by no means believe on thee, until thou cause a +spring of water to gush forth for us out of the earth;d + or thou have a garden of palm-trees and vines, and thou cause rivers to +spring forth from the midst thereof in abundance; + or thou cause the heaven to fall down upon us, as thou hast given out, in +pieces; or thou bring down GOD and the angels to vouch for thee; + or thou have a house of gold; or thou ascend by a ladder to heaven: +neither will we believe thy ascending thither alone,e until thou cause a book +to descend unto us, bearing witness of thee, which we may read. Answer My +LORD be praised! Am I other than a man, sent as an apostle? + And nothing hindereth men from believing, when a direction is come unto +them, except that they say, Hath GOD sent a man for his apostle? + Answer, If the angels had walked on earth as familiar inhabitants +thereof, we had surely sent down unto them from heaven an angel for our +apostle. + Say, GOD is a sufficient witness between me and you: for he knoweth and +regardeth his servants. + Whom GOD shall direct, he shall be the rightly directed; and whom he +shall cause to err, thou shalt find none to assist, besides him. And we will +gather them together on the day of resurrection, creeping on their faces, +blind, and dumb, and deaf:f their abode shall be hell; so often as the fire +thereof shall be extinguished, we will rekindle a burning flame to torment +them.g +100 This shall be their reward, because they disbelieve in our signs, and +say, When we shall have been reduced to bones and dust, shall we surely be +raised new creatures? + Do they not perceive that GOD, who created the heavens and the earth, is +able to create other bodies, like their present? And he hath appointed them a +limited term;h there is no doubt thereof: but the ungodly reject the truth, +merely out of unbelief. + Say, If ye possessed the treasures of the mercy of my LORD, ye would +surely refrain from using them, for fear of spending them;i for man is +covetous. + We heretofore gave unto Moses the power of working nine evident signs.j +And do thou ask the children of Israel, as to the story of Moses;k when he +came unto them, and Pharaoh said unto him, Verily I esteemed thee, O Moses, to +be deluded by sorcery. + + d This and the following miracles were demanded of Mohammed by the +Koreish, as proofs of his mission. + e As thou pretendest to have done in thy night-journey; but of which no +man was witness. + f See the Prelim. Disc. Sect. IV. p. 66. + g i.e., When the fire shall go out or abate for want of fuel, after the +consumption of the skins and flesh of the damned, we will add fresh vigour to +the flames by giving them new bodies.1 + h Or life, or resurrection. + i That is, lest they should be exhausted. + j These were, the changing his rod into a serpent, the making his hand +white and shining, the producing locusts, lice, frogs, and blood, the dividing +of the Red Sea, the bringing water out of the rock, and the shaking of Mount +Sinai over the children of Israel. In lieu of the three last some reckon the +inundation of the Nile, the blasting of the corn, and scarcity of the fruits +of the earth.2 These words, however, are interpreted by others, not of nine +miracles, but of nine commandments, which Moses gave his people, and were thus +numbered up by Mohammed himself to a Jew, who asked him the question, viz., +That they should not be guilty of idolatry, nor steal, nor commit adultery or +murder, nor practise sorcery or usury, nor accuse an innocent man to take away +his life, or a modest woman of whoredom, nor desert the army; to which he +added the observing of the sabbath, as a tenth commandment, but which +peculiarly regarded the Jews: upon which answer, it is said, the Jew kissed +the prophet's hands and feet.3 + k Some think these words are directed to Moses, who is hereby commanded +to demand the children of Israel of Pharaoh, that he might let them go with +him. + + 1 Al Beidāwi. See chapter 4, p. 60. 2 Idem, Jallalo'ddin. + 3 Al Beidāwi. + + + Moses answered, Thou well knowest that none hath sent down these evident +signs except the LORD of heaven and earth; and I surely esteem thee, O +Pharaoh, a lost man. + Wherefore Pharaoh sought to drive them out of the land; but we drowned +him and all those who were with him. + And we said unto the children of Israel, after his destruction, Dwell ye +in the land: and when the promise of the next life shall come to be fulfilled, +we will bring you both promiscuously to judgment. We have sent down the Koran +with truth, and it hath descended with truth: and we have not sent thee +otherwise than to be a bearer of good tidings, and a denouncer of threats. + And we have divided the Koran, revealing it by parcels, that thou +mightest read it unto men with deliberation: and we have sent it down, causing +it to descend as occasion required.l + Say, Whether ye believe therein, or do not believe, verily those who have +been favored with the knowledge of the scriptures which were revealed before +it, when the same is rehearsed unto them, fall down on their faces,m +worshipping, and say, Our LORD be praised, for that the promise of our LORD is +surely fulfilled! + and they fall down on their faces, weeping; and the hearing thereof +increaseth their humility. +110 Say, call upon GOD, or call on the Merciful: by whichsoever of the two +names ye invoke him, it is equal; for he hath most excellent names.n +Pronounce not thy prayer aloud, neither pronounce it with too low a voice,o +but follow a middle way between these: + and say, Praise be unto GOD, who hath not begotten any child; who hath no +partner in the kingdom, nor hath any to protect him from contempt: and magnify +him by proclaiming his greatness. + +________ + + +CHAPTER XVIII. + +ENTITLED, THE CAVE;p REVEALED AT MECCA.q + +IN THE NAME OF THE MOST MERCIFUL GOD. + + PRAISE be unto GOD, who hath sent down unto his servant the book of the +Korān, and hath not inserted therein any crookedness, + but hath made it a straight rule: that he should threaten a grievous +punishment unto the unbelievers, from his presence; and should bear good +tidings unto the faithful, who work righteousness, that they should receive an +excellent reward, namely, paradise, wherein they shall remain forever: + + l See the Prelim. Disc. Sect. III. p. 50. + m Literally, on their chins. + n The infidels hearing Mohammed say, O GOD, and O Merciful, imagined +the Merciful was the name of a deity different from GOD, and that he preached +the worship of two; which occasioned this passage. See chapter 7, p. 123. + o Neither so loud, that the infidels may overhear thee, and thence take +occasion to blaspheme and scoff; nor so softly as not to be heard by the +assistants. Some suppose that by the word prayer, in this place, is meant the +reading of the Korān. + p The chapter is thus inscribed because it makes mention of the cave +wherein the seven sleepers concealed themselves. + q Some except one verse, which begins thus, Behave thyself with +constancy, &c. + + + and that he should warn those who say, GOD hath begotten issue; + of which matter they have no knowledge, neither had their fathers. A +grievous saying it is, which proceedeth from their mouths: they speak no other +than a lie. + Peradventure thou wilt kill thyself with grief after them, out of thy +earnest zeal for their conversion, if they believe not in this new revelation +of the Koran. + Verily we have ordained whatsoever is on the earth for the ornament +thereof, that we might make trial of men, and see which of them excelleth in +works: + and we will surely reduce whatever is thereon to dry dust. + Dost thou consider that the companions of the cave,r and Al Rakim,s were +one of our signs, and a great miracle? + When the young men took refuge in the cave, they said, O LORD, grant us +mercy from before thee, and dispose our business for us to a right issue. +10 Wherefore we struck their ears with deafness, so that they slept without +disturbance in the cave for a great number of years: + then we awaked them, that we might know which of the two partiest was +more exact in computing the space which they had remained there. + We will relate unto thee their history with truth. Verily they were +young men who had believed in their LORD: and we had abundantly directed them: + and we fortified their hearts with constancy when they stood before the +tyrant; and they said, Our LORD is the LORD of heaven and earth: we will by no +means call on any god besides him; for then should we surely utter an +extravagance. + These our fellow people have taken other gods, besides him; although they +bring no demonstrative argument for them: and who is more unjust than he who +deviseth a lie concerning GOD? + And they said the one to the other, When ye shall separate yourselves +from them, and from the deities which they worship, except GOD,u fly into the +cave: your LORD will pour his mercy on you abundantly, and will dispose your +business for you to advantage. + + r These were certain Christian youths, of a good family in Ephesus, +who, to avoid the persecution of the emperor Decius, by the Arab writers +called Decianus, hid themselves in a cave, where they slept for a great number +of years.1 + This apocryphal story (for Baronius2 treats it as no better, and Father +Marracci3 acknowledges it to be partly false, or at least doubtful, though he +calls Hottinger a monster of impiety, and the off-scum of heretics, for +terming it a fable4), was borrowed by Mohammed from the Christian traditions,5 +but has been embellished by him and his followers with several additional +circumstances.6 + s What is meant by this word the commentators cannot agree. Some will +have it to be the name of the mountain, or the valley, wherein the cave was; +some say it was the name of their dog; and others (who seem to come nearest +the true signification) that it was a brass plate, or stone table, placed near +the mouth of the cave, on which the names of the young men were written. + There are some, however, who take the companions of al Rakīm to be +different from the seven sleepers; for they say the former were three men who +were driven by ill weather into a cave for shelter, and were shut in there by +the falling down of a vast stone, which stopped the cave's mouth; but on their +begging GOD'S mercy, and their relating each of them a meritorious action +which they hoped might entitle them to it, were miraculously delivered by the +rock's rending in sunder to give them passage.7 + t viz., Of the sleepers themselves, or others, who were divided in +opinion as to the length of their stay in the cave. + u For they, like other idolaters, worshipped the true GOD and idols +also.8 + + 1 Al Beidāwi, Jallalo'ddin, &c. 2 In Martyrol. ad 27 Julii. + 3 In Alcor. p. 425. et in Prodr. part. 4, p. 103. +4 Hotting. Hist. Orient. p. 40. 5 Vide Greg. Turon. et Simeon. +Metaphrast. 6 Vide D'Herbelot, Bibl. Orient. p. 189. +7 Al Beidāwi, ex trad Noomān Ebn Bashir. 8 Idem. + + + And thou mightest have seen the sun, when it had risen, to decline from +their cave towards the right hand, and when it went down, to leave them on the +left hand:x and they were in the spacious part of the cave.y This was one of +the signs of GOD. Whomsoever GOD shall direct, he shall be rightly directed: +and whomsoever he shall cause to err, thou shalt not find any to defend, or to +direct. + And thou wouldest have judged them to have been awake,z while they were +sleeping; and we caused them to turn themselves to the right hand, and to the +left.a And their dogb stretched forth his forelegs in the mouth of the cave: +if thou hadst come suddenly upon them, verily thou wouldest have turned thy +back and fled from them, and thou wouldest have been filled with fear at the +sight of them.c + And so we awaked them from their sleep, that they might ask questions of +one another. One of them spake and said, How long have ye tarried here? They +answered, We have tarried a day, or part of a day. The others said, Your LORD +best knoweth the time ye have tarried:d and now send one of you with this your +money into the city;e and let him see which of its inhabitants hath the best +and cheapest food, and let him bring you provision from him; and let him +behave circumspectly, and not discover you to any one. + Verily if they come up against you, they will stone you, or force you to +return to their religion; and then shall ye not prosper forever. + + x Lest it should be offensive to them, the cave opening towards the +south.1 + y i.e., In the midst of it, where they were incommoded neither by the +heat of the sun nor the closeness of the cave.2 + z Because of their having their eyes open, or their frequent turning +themselves from one side to the other.3 + a Lest their lying so long on the ground should consume their flesh.4 + b This dog had followed them as they passed by him when they fled to +the cave, and they drove him away; whereupon GOD caused him to speak, and he +said, I love those who are dear unto God; go to sleep therefore, and I will +guard you. But some say, it was a dog belonging to a shepherd who followed +them, and that the dog followed the shepherd; which opinion is supported by +reading, as some do, cālebohom, their dog's master instead of calbohom, their +dog.5 Jallalo'ddin adds, that the dog behaved as his masters did, in turning +himself, in sleeping, and in waking. + The Mohammedans have a great respect for this dog, and allow him a place +in paradise with some other favourite brutes; and they have a sort of proverb +which they use in speaking of a covetous person, that he would not throw a +bone to the dog of the seven sleepers; nay, it is said that they have the +superstition to write his name, which they suppose to be Katmīr (though some, +as is observed above, think he was called al Rakīm), on their letters which go +far, or which pass the sea, as a protection, or kind of talisman, to preserve +them from miscarriage.6 + c For that GOD had given them terrible countenances; or else because of +the largeness of their bodies, or the horror of the place. + It is related that the Khalif Moāwiyah, in an expedition he made against +Natolia, passed by the cave of the seven sleepers, and would needs send +somebody into it, notwithstanding Ebn Abbās remonstrated to him the danger of +it, saying, That a better man than him (meaning the prophet) had been +forbidden to enter it, and repeated this verse; but the men the Khaliff sent +in had no sooner entered the cave, than they were struck dead by a burning +wind.7 + d As they entered the cave in the morning, and waked about noon, they +at first imagined they had slept half a day, or a day and a half at most; but +when they found their nails and hair grown very long, they used these words.8 + e Which some commentators suppose was Tarsus. + + 1 Idem. 2 Idem. 3 Idem. 4 Idem, +Jallalo'ddin. 5 Idem. 6 La Roque, Voy. de l'Arabie Heur. +p. 74. Vide D'Herbel. ubi sup. 7 Al Beidāwi. 8 Idem. + + +20 And so we made their people acquainted with what had happened to them; +that they might know that the promise of GOD is true, and that there is no +doubt of the last hour;f when they disputed among themselves concerning their +matter.g And they said, Erect a building over them: their LORD best knoweth +their condition. Those who prevailed in their affair answered, We will surely +build a chapel over them.h + Some say, The sleepers were three; and their dog was the fourth;i and +others say, They were five; and their dog was the sixth;j guessing at a secret +matter: and others say, They were seven; and their dog was the eighth.k Say, +My LORD best knoweth their number: none shall know them, except a few. + Wherefore dispute not concerning them, except with a clear disputation, +according to what hath been revealed unto thee: and ask not any of the +Christians concerning them. + Say not of any matter, I will surely do this to-morrow; unless thou add, +If GOD please.l And remember thy LORD, when thou forgettest,m and say, My +LORD is able to direct me with ease, that I may draw near unto the truth of +this matter rightly. + And they remained in their cave three hundred years, and nine years +over.n + Say, GOD best knoweth how long they continued there: unto him are the +secrets of heaven and earth known; do thou make him to see and to hear.o The +inhabitants thereof have no protector besides him; neither doth he suffer any +one to have a share in the establishment or knowledge of his decree. + + f The long sleep of these young men, and their waking after so many +years, being a representation of the state of those who die, and are +afterwards raised to life. + g i.e., Concerning the resurrection; some saying that the souls only +should be raised, others, that they should be raised with the body; or, +concerning the sleepers, after they were really dead; one saying, that they +were dead, and another, they were only asleep: or else concerning the erecting +a building over them, as it follows in the next words; some advising a +dwelling-house to be built there, and others a temple.1 + h When the young man who was sent into the city, went to pay for the +provision he had bought, his money was so old, being the coin of Decianus, +that they imagined he had found a treasure, and carried him before the prince, +who was a Christian, and having heard his story, sent some with him to the +cave, who saw and spoke to the others: after which they fell asleep again and +died; and the prince ordered them to be buried in the same place, and built a +chapel over them. + i This was the opinion of al Seyid, a Jacobite Christian of Najrān. + j Which was the opinion of certain Christians, and particularly of a +Nestorian prelate. + k And this is the true opinion.2 + l It is said, that when the Koreish, by the direction of the Jews, put +the three questions above mentioned to Mohammed, he bid them come to him the +next day, and he would give them an answer, but added not, if it please God; +for which reason he had the mortification to wait above ten days before any +revelation was vouchsafed him concerning those matters, so that the Koreish +triumphed, and bitterly reproached him as a liar: but at length Gabriel +brought him directions what he should say; with this admonition, however, that +he should not be so confident for the future.3 + m i.e., Give the glory to him, and ask pardon for thy omission, in case +thou forget to say, If it please God. + n Jallalo'ddin supposes the whole space was three hundred solar years, +and that the odd nine are added to reduce them to lunar years. + Some think these words are introduced as spoken by the Christians, who +differed among themselves about the time; one saying it was three hundred +years, and another, three hundred and nine years.4 The interval between the +reign of Decius, and that of Theodosius the younger, in whose time the +sleepers are said to have awaked, will not allow them to have slept quite two +hundred years; though Mohammed is somewhat excusable, since the number +assigned by Simeon Metaphrastes5 is three hundred and seventy-two years. + o This is an ironical expression, intimating the folly and madness of +man's presuming to instruct GOD.6 + + 1 Idem. 2 Idem, Jallalo'ddin. 3 Al Beidāwi. + 4 Idem. 5 Ubi sup. +6 Al Beidāwi. Jallalo'ddin + + + Read that which hath been revealed unto thee, of the book of thy LORD, +without presuming to make any change therein:p there is none who hath power to +change his words; and thou shalt not find any to fly to, besides him, if thou +attempt it. + Behave thyself with constancy towards those who call upon their LORD +morning and evening, and who seek his favor; and let not thine eyes be turned +away from them, seeking the pomp of this life;q neither obey him whose heart +we have caused to neglect the remembrance of us,r and who followeth his lusts, +and leaveth the truth behind him. + And say, The truth is from your LORD; wherefore let him who will, +believe, and let him who will, be incredulous. We have surely prepared for +the unjust hell fire, the flame and smoke whereof shall surround him like a +pavilion: and if they beg relief, they shall be relieved with water like +molten brass, which shall scald their faces: O how miserable a potion, and how +unhappy a couch! + As to those who believe, and do good works, we will not suffer the reward +of him who shall work righteousness to perish; +30 for them are prepared gardens of eternal abode,s which shall be watered +by rivers; they shall be adorned therein with bracelets of gold, and they +shall be clothed in green garments of fine silk and brocades, reposing +themselves therein on thrones. O how happy a reward, and how easy a couch! + And propound unto them as a parable two men:t on the one of whom we had +bestowed two vineyards, and had surrounded them with palm-trees, and had +caused corn to grow between them. Each of the gardens brought forth its fruit +every season, and failed not at all; + and we caused a river to flow in the midst thereof: and he had great +abundance. And he said unto his companion by way of debate, I am superior to +thee in wealth, and have a more powerful family. + And he went into his garden,u being guilty of injustice against his own +soul, and said, I do not think that this garden will decay forever; + neither do I think that the last hour will come: and although I should +return unto my LORD, verily I shall find a better garden than this in +exchange.u + And his companion said unto him, by way of debate, Dost thou not believe +in him who created thee of the dust, and afterwards of seed; and then +fashioned thee into a perfect man? + But as for me, GOD is my LORD; and I will not associate any other deity +with my LORD. + + p As the unbelievers would persuade thee to do.1 + q That is, Despise not the poor believers because of their meanness, +nor honour the rich because of their wealth and grandeur. + r The person more particularly intended here, it is said, was Ommeya +Ebn Khalf, who desired Mohammed to discard his indigent companions, out of +respect to the Koreish. See chapter 6 p. 93. + s Literally of Eden. See chapter 9, p. 142, 143. + t Though these seem to be general characters only, designed to +represent the different end of the wicked, and of the good; yet it is +supposed, by some, that two particular persons are here meant. One says they +were two Israelites and brothers, who had a considerable sum left them by +their father, which they divided between them; and that one of them, being an +unbeliever, bought large fields and possessions with his portion, while the +other, who was a true believer, disposed of his to pious uses; but that in the +end, the former was ruined, and the latter prospered. Another thinks they +were two men of the tribe of Makhzūm: the one named al Aswad Ebn Abd'al +Ashadd, an infidel; and the other Abu Salma Ebn Abd'allah, the husband of Omm +Salma (whom the prophet married after his death), and a true believer.2 + u Carrying his companion with him, out of ostentation, and to mortify +him with the view of his large possessions.3 + x Vainly imagining that his prosperity was not so much the free gift of +GOD, as due to his merit.4 + + 1 Iidem. 2 Al Beidāwi. 3 Idem. 4 +Idem + + + And when thou enterest thy garden, wilt thou not say, What GOD pleaseth +shall come to pass; there is no power but in GOD alone? Although thou seest +me to be inferior to thee in wealth and number of children, + my LORD is well able to bestow on me a better gift than thy garden, and +to shoot his arrows against the same from heaven, so that it shall become +barren dust; + or its water may sink deep into the earth, that thou canst not draw +thereof. +40 And his possessions were encompassed with destruction, as his companion +had forewarned him; wherefore he began to turn down the palms of his hands out +of sorrow and regret for that which he had expended thereon; for the vines +thereof were fallen down on their trails: and he said, Would to GOD that I had +not associated any other deity with my LORD! + And he had no party to assist him besides GOD, neither was he able to +defend himself against his vengeance. + In such case protection belongeth of right unto GOD alone; he is the best +rewarder, and the best giver of success. + And propound to them a similitude of the present life. It is like water +which we send down from heaven; and the herb of the earth is mixed therewith, +and after it hath been green and flourishing, in the morning it becometh dry +stubble, which the winds scatter abroad: and GOD is able to do all things. + Wealth and children are the ornament of this present life: but good +works, which are permanent, are better in the sight of thy LORD, with respect +to the reward, and better with respect to hope. +50 On a certain day we will cause the mountains to pass away,y and thou +shalt see the earth appearing plain and even; and we will gather mankind +together, and we will not leave any one of them behind. + And they shall be set before thy LORD in distinct order, and he shall say +unto them, Now are ye come unto us naked, as we created you the first time: +but ye thought that we should not perform our promise unto you. + And the book wherein every one's actions are recorded shall be put into +his hand; and thou shalt see the wicked in great terror, because of that which +is written therein, and they shall say, Alas for us! what meaneth this book? +it omitteth neither a small action nor a great one, but it compriseth the +same; and they shall find that which they have wrought, present before their +eyes: and thy LORD will not deal unjustly with any one. + Remember when we said unto the angels, Worship ye Adam: and they all +worshipped him, except Eblis,z who was one of the genii,a and departed from +the command of his LORD. Will ye therefore take him and his offspring for +your patrons besides me, notwithstanding they are your enemies? Miserable +shall such a change be to the ungodly! + I called not them to be present at the creation of the heavens and of the +earth, nor at the creation of themselves, neither did I take those seducers +for my assistants. + + y For being torn up by the roots, they shall fly in the air, and be +reduced to atoms.1 + z See chapter 2, p. 5, and chapter 7, p. 105, &c. + a Hence some imagine the genii are a species of angels: others suppose +the devil to have been originally a genius, which was the occasion of his +rebellion, and call him the father of the genii, whom he begat after his +fall;2 it being a constant opinion among the Mohammedans, that the angels are +impeccable, and do not propagate their species.3 + + 1 Idem. See Prelim. Disc. Sect. IV. p. 64. 2 Jallalo'ddin, +&c. 3 See the Prelim. Disc. Sect. IV. p. 56, &c. + + + On a certain day, God shall say unto the idolaters, Call those whom ye +imagined to be my companions, to protect you: and they shall call them, but +they shall not answer them; and we will place a valley of destruction between +them:b + and the wicked shall see hell fire: and they shall know that they shall +be thrown into the same, and they shall find no way to avoid it. + And now have we variously propounded unto men, in this Koran, a parable +of every kind; but man cavilleth at most things therein. + Yet nothing hindereth men from believing, now a direction is come unto +them, and from asking pardon of their LORD, excepting that they wait until the +punishment of their predecessors come to be inflicted on them, or that the +chastisement of the next life come upon them publicly. + We send not our messengers, but to bear good tidings, and to denounce +threats. Those who believe not dispute with vain arguments, that they may +thereby render the truth of no effect; and they hold my signs, and the +admonitions which have been made them, in derision. + And who is more unjust than he who hath been acquainted with the signs of +his LORD, and retireth afar off from the same, and forgetteth that which his +hands have formerly committed? Verily we have cast veils over their hearts, +lest they should understand the Koran, and into their ears thickness of +hearing: + if thou invite them to the true direction, yet will they not therefore be +directed forever. + Thy LORD is gracious, endued with mercy; if he would have punished them +for that which they have committed, he would doubtless have hastened their +punishment: but a threat hath been denounced against them,c and they shall +find no refuge, besides him. + And those former citiesd did we destroy, when they acted unjustly; and we +gave them previous warning of their destruction. + And remember when Moses said unto his servant Joshua the son of Nun, I +will not cease to go forward, until I come to the place where the two seas +meet; or I will travel for a long space of time.e +60 But when they were arrived at the meeting of the two seas,f they forgot +their fish, which they had taken with them;g and the fish took its way freely +in the sea.h + + b i.e., Between the idolaters and their false gods. Some suppose the +meaning is no more than that GOD will set them at variance and division. + c viz., Of their calamity at Bedr (for the Koreish are the infidels +here intended), or their punishment at the resurrection.1 + d That is, the towns of the Adites, Thamūdites, Sodomites, &c. + e The original word properly signifies the space of eighty years and +upwards. To explain this long passage the commentators tell the following +story: They say that Moses once preaching to the people, they admired his +knowledge and eloquence so much, that they asked him whether he knew any man +in the world who was wiser than himself; to which he answered in the negative: +whereupon GOD, in a revelation, having reprehended him for his vanity (though +some pretend that Moses asked GOD the question of his own accord), acquainted +him that his servant al Khedr was more knowing than he; and, at Moses' request +told him he might find that person at a certain rock, where the two seas met; +directing him to take a fish with him in a basket, and that where he missed +the fish, that was the place. Accordingly Moses set out, with his servant +Joshua, in search of al Khedr; which expedition is here described.2 + f viz., Those of Persia and Greece. Some fancy that the meeting of +Moses and al Khedr is here intended, as of the two seas of knowledge.3 + g Moses forgot to inquire concerning it, and Joshua forgot to tell him +when he missed it. It is said that when they came to the rock, Moses falling +asleep, the fish, which was roasted, leaped out of the basket into the sea; +some add, that Joshua making the ablution at the fountain of life (of which +immediately), some of the water happened to be sprinkled on the fish, which +immediately restored it to life.1 + h The word here translated freely, signifying also a pipe or arched +canal for conveyance of water, some have imagined that the water of the sea +was miraculously kept from touching the body of the fish, which passed through +it as under an arch.2 + + 1 Al Beidāwi. 2 Idem, Al Zamakhshari, Al Bokhari, in Sonna, +&c. 3 Idem. 1 Idem. +2 Idem. + + + And when they had passed beyond that place, Moses said unto his servant, +Bring us our dinner; for now are we fatigued with this our journey. + His servant answered, Dost thou know what has befallen me? When we took +up our lodging at the rock, verily I forgot the fish: and none made me to +forget it, except Satan, that I should not remind thee of it. And the fish +took its way into the sea, in a wonderful manner. + Moses said, This is what we sought after. And they both went back, +returning by the way they came. + And coming to the rock they found one of our servants,i unto whom we had +granted mercy from us, and whom we had taught wisdom from before us. + And Moses said unto him, Shall I follow thee, that thou mayest teach me +part of that which thou hast been taught, for a direction unto me? + He answered, Verily thou canst not bear with me: + for how canst thou patiently suffer those things, the knowledge whereof +thou dost not comprehend? + Moses replied, Thou shalt find me patient, if GOD please; neither will I +be disobedient unto thee in anything. + He said, If thou follow me, therefore, ask me not concerning anything, +until I shall declare the meaning thereof unto thee. +70 So they both went on by the sea-shore, until they went up into a ship; +and he made a hole therein.j And Moses said unto him, Hast thou made a hole +therein, that thou mightest drown those who are on board? now hast thou done a +strange thing. + He answered, Did I not tell thee that thou couldst not bear with me? + Moses said, Rebuke me not, because I did forget; and impose not on me a +difficulty in what I am commanded. + Wherefore they left the ship and proceeded, until they met with a youth; +and he slew him.k Moses said, Hast thou slain an innocent person, without his +having killed another? now hast thou committed an unjust action. + He answered, Did I not tell thee that thou couldest not bear with me? + Moses said, If I ask thee concerning anything hereafter, suffer me not to +accompany thee: now hast thou received an excuse from me. + + i This person, according to the general opinion, was the prophet al +Khedr; whom the Mohammedans usually confound with Phineas, Elias, and St. +George, saying that his soul passed by a metempsychosis successively through +all three. Some, however, say his true name was Balya Ebn Malcān, and that he +lived in the time of Afridūn, one of the ancient kings of Persia, and that he +preceded Dhu'lkarnein, and lived to the time of Moses. They suppose al Khedr, +having found out the fountain of life and drunk thereof, became immortal; and +that he had therefore this name from his flourishing and continual youth.3 + Part of these fictions they took from the Jews, some of whom also fancy +Phineas was Elias.4 + j For al Khedr took an axe, and knocked out two of her planks.5 + k By twisting his neck round, or dashing his head against a wall, or +else by throwing him down and cutting his throat.6 + + 3 Idem. Vide D'Herbelot, Bibl. Orient. Art. Khedher, Septemcastrens. +de Turcar. Moribus. Busbeq. Epist. I, p. 93, &c. Hotting. Hist. Orient. p. 58, +&c., 99, &c., 292, &c. 4 R. Levi Ben Gerson in Append. l. I, Reg. I, +27. 5 Al Beidāwi. 6 Idem + + + They went forwards, therefore, until they came to the inhabitants of a +certain city:l and they asked food of the inhabitants thereof; but they +refused to receive them. And they found therein a wall, which was ready to +fall down; and he set it upright.m Whereupon Moses said unto him, If thou +wouldest thou mightest doubtless have received a reward for it. + He answered, This shall be a separation between me and thee; but I will +first declare unto thee the signification of that which thou couldest not bear +with patience. + The vessel belonged to certain poor men,n who did their business in the +sea: and I was minded to render it unserviceable, because there was a kingo +behind them, who took every sound ship by force. + As to the youth, his parents were true believers; and we feared, lest he, +being an unbeliever, should oblige them to suffer his perverseness and +ingratitude: +80 wherefore we desired that their LORD might give them a more righteous +child in exchange for him, and one more affectionate towards them.p + And the wall belonged to two orphan youthsq in the city, and under it was +a treasure hidden which belonged to them; and their father was a righteous +man: and thy LORD was pleased that they should attain their full age, and take +forth their treasure, through the mercy of thy LORD, and I did not what thou +hast seen of mine own will, but by God's direction. This is the +interpretation of that which thou couldest not bear with patience. + The Jews will ask thee concerning Dhu'lkarnein.r Answer I will rehearse +unto you an account of him. + We made him powerful in the earth, and we gave him means to accomplish +everything he pleased. And he followed his way, + + l This city was Antioch; or, as some rather think, Obollah, near Basra, +or else Bājirwān in Armenia.1 + m By only stroking it with his hand; though others say he threw it down +and rebuilt it.2 + n They were ten brothers, five of whom were past their labour by reason +of their age.3 + o Named Jaland Ebn Karkar, or Minwār Ebn Jaland al Azdi.4 + p It is said that they had afterwards a daughter, who was the wife and +the mother of a prophet; and that her son converted a whole nation.5 + q Their names were Asram and Sarim.6 + r Or, the two-horned. The generality of the commentators7 suppose the +person here meant to be Alexander the Great, or, as they call him, Iscander al +Rūmi, king of Persia and Greece; but there are very different opinions as to +the reason of this surname. Some think it was given him because he was king +of the East and of the West, or because he had made expeditions to both those +extreme parts of the earth; or else because he had two horns on his diadem, or +two curls of hair, like horns, on his forehead; or, which is most probable, by +reason of his great valour. Several modern writers8 rather suppose the +surname was occasioned by his being represented in his coins and statues with +horns, as the son of Jupiter Ammon; or else by his being compared by the +prophet Daniel to a he-goat;9 though he is there represented with but one +horn.10 + There are some good writers, however, who believe the prince intended in +this passage of the Korān was not Alexander the Grecian, but another great +conqueror, who bore the same name and surname, and was much more ancient than +he, being contemporary with Abraham, and one of the kings of Persia of the +first race;11 or, as others suppose, a king of Yaman, named Asaab Ebn al +Rāyesh.12 + They all agree he was a true believer, but whether he was a prophet or +no, is a disputed point. + + 1 Idem. 2 Idem. 3 Idem. 4 Idem. + 5 Idem. 6 Idem. +7 Idem, Al Zamakhshari, Jallalo'ddin, Yahya. 8 Scaliger, de Emend. +temp. L'Empereur, not. in Jachiad. Dan. viii. 5. Gol. in Alfrag. p. 58, &c. +9 Schickard. Tarikh Reg. Pers. p. 73. 10 See Dan. viii. + 11 Abulfeda, Khondemir, Tarikh Montakhab, &c. Vide D'Herbel. Bibl. +Orient. Art. Escander. 12 Ex trad. Ebn Abbas. Vide Poc. Spec. p. 58. + + + until he came to the place where the sun setteth; and he found it to set +in a spring of black mud;s and he found near the same a certain people.t + And we said, O Dhu'lkarnein, either punish this people, or use gentleness +towards them.u + He answered, Whosoever of them shall commit injustice, we will surely +punish him in this world; afterwards shall he return unto his LORD, and he +shall punish him with a severe punishment. + But whosoever believeth, and doth that which is right, shall receive the +most excellent reward, and we will give him in command that which is easy. + Then he continued his way, + until he came to the place where the sun riseth;x and he found it to rise +on certain people, unto whom we had not given anything wherewith to shelter +themselves therefrom.y +90 Thus it was; and we comprehended with our knowledge the forces which +were with him. + And he prosecuted his journey from south to north, + until he came between the two mountains;z beneath which he found certain +people, who could scarce understand what was said.a + And they said, O Dhu'lkarnein, verily, Gog and Magog waste the land;b +shall we therefore pay thee tribute, on condition that thou build a rampart +between us and them? + He answered, The power wherewith my LORD has strengthened me is better +than your tribute: but assist me strenuously, and I will set a strong wall +between you and them. + Bring me iron in large pieces, until it fill up the space between the two +sides of these mountains. And he said to the workmen, Blow with your bellows, +until it make the iron red hot as fire. And he said further, Bring me molten +brass, that I may pour upon it. + + s That is, it seemed so to him, when he came to the ocean, and saw +nothing but water.1 + t An unbelieving nation, who were clothed in the skins of wild beasts, +and lived upon what the sea cast on shore.2 + u For GOD gave Dhu'lkarnein his choice, either to destroy them for +their infidelity, or to instruct them in the true faith; or, according to +others, either to put them to the sword, or to take them captives: but the +words which follow confirm the former interpretation, by which it appears he +chose to invite them to the true religion, and to punish only the disobedient +and incredulous. + x i.e., That part of the habitable world on which the sun first rises. + y Who had neither clothes nor houses, their country not bearing any +buildings, but dwelt in holes underground, into which they retreated from the +heat of the sun.3 Jallalo'ddin says they were the Zenj, a black nation lying +south-west of Ethiopia. They seem to be the Troglodytes of the ancients. + z Between which Dhu'lkarnein built the famous rampart, mentioned +immediately, against the irruptions of Gog and Magog. These mountains are +situate in Armenia and Adherbijān, or, according to others, much more +northwards, on the confines of Turkestan.4 The relation of a journey taken to +this rampart, by one who was sent on purpose to view it by the Khalīf al +Wathec, may be seen in D'Herbelot.5 + a By reason of the strangeness of their speech and their slowness of +apprehension; wherefore they were obliged to make use of an interpreter.6 + b The Arabs call them Yajūi and Majūj, and say they are two nations or +tribes descended from Japhet the son of Noah, or, as others write, Gog are a +tribe of the Turks, and Magog of those of Gilān,7 the Geli and Gelę of Ptolemy +and Strabo.8 + 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.9 + + 1 Al Beidāwi, Jallalo'ddin. 2 Iidem. 3 Iidem. + 4 Al Beidāwi. +5 Bibl. Orient. Art. Jagiouge. 6 Al Beidāwi. 7 Idem. +Vide D'Herbel. ubi supra. 8 V. Gol. in Alfrag. p. 207. 9 Al +Beidāwi. + + + Wherefore, when this wall was finished, Gog and Magog could not scale it, +neither could they dig through it.c + And Dhu'lkarnein said, This is a mercy from my LORD: + but when the prediction of my LORD shall come to be fulfilled,d he shall +reduce the wall to dust; and the prediction of my LORD is true. + On that day we will suffer some of them to press tumultuously like waves +on others:e and the trumpet shall be sounded, and we will gather them in a +body together. +100 And we will set hell on that day before the unbelievers; + whose eyes have been veiled from my remembrance, and who could not hear +my words. + Do the unbelievers think that I will not punish them, for that they take +my servants for their protectors besides me? Verily we have prepared hell for +the abode of the infidels. + Say, Shall we declare unto you those whose works are vain, + whose endeavor in the present life hath been wrongly directed, and who +think they do the work which is right? + These are they who believe not in the signs of their LORD, or that they +shall be assembled before him; wherefore their works are vain, and we will not +allow them any weight on the day of resurrection. + This shall be their reward, namely, hell; for that they have disbelieved, +and have held my signs and apostles in derision. + But as for those who believe and do good works, they shall have the +gardens of paradise for their abode: + they shall remain therein forever; they shall wish for no change therein. + Say, If the sea were ink to write the words of my LORD, verily the sea +would fail, before the words of my LORD would fail; although we added another +sea like unto it as a further supply. +110 Say, Verily I am only a man as ye are. It is revealed unto me that your +GOD is one only GOD: let him therefore who hopeth to meet his LORD work a +righteous work; and let him not make any other to partake in the worship of +his LORD. + + c The commentators say the wall was built in this manner. They dug +till they found water, and having laid the foundation of stone and melted +brass, they built the super-structure of large pieces of iron, between which +they laid wood and coals, till they equalled the height of the mountains; and +then setting fire to the combustibles, by the help of large bellows, they made +the iron red hot, and over it poured melted brass, which filling up the +vacancies between the pieces of iron, rendered the whole work as firm as a +rock. Some tell us that the whole was built of stones joined by cramps of +iron, on which they poured melted brass to fasten them.1 + d That is, when the time shall come for Gog and Magog to break forth +from their confinement; which shall happen sometime before the resurrection.2 + e These words represent either the violent irruption of Gog and Magog, +or the tumultuous assembly of all creatures, men, genii, and brutes, at the +resurrection.3 + + 1 Idem, &c. 2 See the Prelim. Disc. Sect. IV. p. 63. + 3 See ib. p. 67. + + + +CHAPTER XIX. + +ENTITLED, MARY;g REVEALED AT MECCA.g + +IN THE NAME OF THE MOST MERCIFUL GOD. + + C. H. Y. A. S.h A COMMEMORATION of the mercy of thy LORD towards his +servant Zacharias.i + When he called upon his LORD, invoking him in secret, + and said, O LORD, verily my bones are weakened, and my head is become +white with hoariness, + and I have never been unsuccessful in my prayers to thee, O LORD. + But now I fear my nephews, who are to succeed after me, for my wife is +barren: + wherefore, give me a successor of my own body from before thee; who may +be my heir, and may be an heir of the family of Jacob;k and grant, O LORD, +that he may be acceptable unto thee. + And the angel answered him, O Zacharias, verily we bring thee tidings of +a son, whose name shall be John; + we have not caused any to bear the same name before him.l + Zacharias said, LORD, how shall I have a son, seeing my wife is barren, +and I am now arrived at a great age,m and am decrepit? +10 The angel said, So shall it be: thy LORD saith, This is easy with me; +since I created thee heretofore, when thou wast nothing. + Zacharias answered, O LORD, give me a sign. The angel replied, Thy sign +shall be that thou shalt not speak to men for three nights, although thou be +in perfect health. + And he went forth unto his people, from the chamber, and he made signs +unto them,n as if he should say, Praise ye God in the morning and in the +evening. + And we said unto his son, O John, receive the book of the law, with a +resolution to study and observe it. And we bestowed on him wisdom, when he +was yet a child, + + f Several circumstances relating to the Virgin Mary being mentioned in +this chapter, her name was pitched upon for the title. + g Except the verse of Adoration. + h See the Prelim. Disc. Sect. III. p. 46, 47. + i See chapter 3. p. 36, &c. + j These were his brother's sons, who were very wicked men, and +Zacharias was apprehensive lest, after his death, instead of confirming the +people in the true religion, they should seduce them to idolatry.1 And some +commentators imagine that he made this prayer in private, lest his nephews +should overhear him. + k viz., In holiness and knowledge; or in the government and +superintendence of the Israelites. There are some who suppose it is not the +patriarch who is here meant, but another Jacob, the brother of Zacharias, or +of Imrān Ebn Māthān, of the race of Solomon.2 + l For he was the first who bore the name of John, or Yahya (as the +Arabs pronounce it); which fancy seems to be occasioned by the words of St. +Luke misunderstood, that none of Zacharias's kindred was called by that name:3 +for otherwise John, or, as it is written in Hebrew, Johanan, was a common name +among the Jews. + Some expositors avoid this objection, by observing that the original +word samiyyan signifies, not only one who is actually called by the same name, +but also one who by reason of his possessing the like qualities and +privileges, deserves, or may pretend to the same name. + m The Mohammedan traditions greatly differ as to the age of Zacharias +at this time; we have mentioned one already:4 Jallalo'ddin says, he was an +hundred and twenty, and his wife ninety-eight; and the Sonna takes notice of +several other opinions. + n Some say he wrote the following words on the ground. + + 1 Al Beidāwi, Jallalo'ddin. 2 Iidem. 3 Luke i. 61. + + + and mercy from us, and purity of life;o and he was a devout person, and +dutiful towards his parents, and was not proud or rebellious. + Peace be on him the day whereon he was born, and the day whereon he shall +die, and the day whereon he shall be raised to life. + And remember in the book of the Koran the story of Mary; when she retired +from her family to a place towards the east,p + and took a veil to conceal herself from them; and we sent our spirit +Gabriel unto her, and he appeared unto her in the shape of a perfect man.q +20 She said, I fly for refuge unto the merciful God, that he may defend me +from thee: if thou fearest him, thou wilt not approach me. + He answered, Verily I am the messenger of thy LORD, and am sent to give +thee a holy son. + She said, How shall I have a son, seeing a man hath not touched me, and I +am no harlot? + Gabriel replied, So shall it be: thy LORD saith, This is easy with me; +and we will perform it, that we may ordain him for a sign unto men, and a +mercy from us: for it is a thing which is decreed. + Wherefore she conceived him;r and she retired aside with him in her womb +to a distant place;s + and the pains of child-birth came upon her near the trunk of a palm- +tree.t She said, Would to GOD I had died before this, and had become a thing +forgotten, and lost in oblivion. + And he who was beneath her called to her,u saying, be not grieved; now +hath GOD provided a rivulet under thee; + + o Or, as the word also signifies, The love of alms-deeds. + p viz., To the eastern part of the temple; or to a private chamber in +the house, which opened to the east: whence, says al Beidāwi, the Christians +pray towards that quarter. + There is a tradition, that when the virgin was grown to years of +puberty, she used to leave her apartment in the temple, and retire to +Zacharias's house to her aunt, when her courses came upon her; and so soon as +she was clean, she returned again to the temple: and that at the time of the +angel's visiting her, she was at her aunt's on the like occasion, and was +sitting to wash herself, in an open place, behind a veil to prevent her being +seen.1 But others more prudently suppose the design of her retirement was to +pray.2 + q Like a full-grown but beardless youth. Al Beidāwi, not contented +with having given one good reason why he appeared in that form, viz., to +moderate her surprise, that she might hear his message with less shyness, +adds, that perhaps it might be to raise an emotion in her, and assist her +conception. + r For Gabriel blew into the bosom of her shift, which he opened with +his fingers,3 and his breath reaching her womb, caused the conception.4 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.5 + s To conceal her delivery, she went out of the city by night, to a +certain mountain. + t The palm to which she fled, that she might lean on it in her travail, +was a withered trunk, without any head or verdure, and this happened in the +winter season; notwithstanding which it miraculously supplied her with fruits +for her refreshment;6 as is mentioned immediately. + It has been observed, that the Mohammedan account of the delivery of the +Virgin Mary very much resembles that of Latona, as described by the poets,7 +not only in this circumstance of their laying hold on a palm-tree8 (though +some say Latona embraced an olive-tree, or an olive and a palm, or else two +laurels), but also in that of their infants speaking; which Apollo is fabled +to have done in the womb.9 + u This some imagine to have been the child himself; but others suppose +it was Gabriel who stood somewhat lower than she did.10 According to a +different reading this passage may be rendered, And he called to her from +beneath her, &c. And some refer the pronoun, translated her, to the palm- +tree; and then it should be beneath it, &c. + + 1 Yahya, Al Beidāwi. 2 Al Zamakh. 3 Yahya. + 4 Jallalo'ddin, Al Beidāwi. +5 Al Beidāwi, Yahya. 6 Iidem, Al Zamakh. 7 Vide Sikii not. +in Evang. Infant. p. 9, 21, &c. 8 Homer. Hymn. in Apoll. +Callimach. Hymn. in Delum. 9 Callimach. ibid. See Kor. chapter 3, +p. 57. 10 Al Beidāwi, Jallalo'ddin. + + + and do thou shake the body of the palm-tree, and it shall let fall ripe +dates upon thee ready gathered.x + And eat, and drink, and calm thy mind.y Moreover, if thou see any man, +and he question thee, + say, Verily I have vowed a fast unto the Merciful: wherefore I will by no +means speak to a man this day.z + So she brought the child to her people, carrying him in her arms. And +they said unto her, O Mary, now hast thou done a strange thing: + O sister of Aaron,a thy father was not a bad man, neither was thy mother +a harlot. +30 But she made signs unto the child to answer them; and they said, How +shall we speak to him, who is an infant in the cradle? + Whereupon the child said, Verily I am the servant of GOD;b he hath given +me the book of the gospel, and hath appointed me a prophet. + And he hath made me blessed, wheresoever I shall be; and hath commanded +me to observe prayer, and to give alms, so long as I shall live; + and he hath made me dutiful towards my mother, and hath not made me proud +or unhappy. + And peace be on me the day whereon I was born, and the day whereon I +shall die, and the day whereon I shall be raised to life. + This was JESUS, the son of Mary; the Word of truth,c concerning whom they +doubt. + It is not meet for GOD, that he should have any son; GOD forbid! When he +decreeth a thing, he only saith unto it, Be; and it is. + And verily GOD is my LORD and your LORD; wherefore, serve him: this is +the right way. + Yet the sectaries differ among themselves concerning Jesus; but woe be +unto those who are unbelievers, because of their appearance at the great day. + Do thou cause them to hear, and do thou cause them to see,d on the day +whereon they shall come unto us to be judged: but the ungodly are this day in +a manifest error. +40 And do thou forewarn them of the day of sighing, when the matter shall +be determined, while they are now sunk in negligence, and do not believe. + Verily we will inherit the earth, and whatever creatures are therein;e +and unto us shall they all return. + + x And accordingly she had no sooner spoken it than the dry trunk +revived, and shot forth green leaves, and a head loaded with ripe fruit. + y Literally, thine eye. + z During which she was not to speak to anybody, unless to acquaint them +with the reason of her silence: and some suppose she did that by signs. + a Several Christian writers think the Korān stands convicted of a +manifest falsehood in this particular, but I am afraid the Mohammedans may +avoid the charge;1 as they do by several answers. 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 +being 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 of of reproach,2 &c. + b 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.3 + c This expression may either be referred to JESUS, as the Word of GOD; +or to the account just given of him. + d These words are variously expounded; some taking them to express +admiration4 at the quickness of those senses in the wicked, at the day of +judgment, when they shall plainly perceive the torments prepared for them, +though they have been deaf and blind in this life; and others supposing the +words contain a threat to the unbelievers, of what they shall then hear and +see; or else a command to Mohammed to lay before them the terrors of that +day.5 + e i.e., Alone surviving, when all creatures shall be dead and +annihilated. See chapter 15, p. 192. + + 1 See chapter 3, p. 34, 35. 2 Al Zamakh., Al Beidāwi. +Jallalo'ddin, Yahya, &c. 3 Al Beidāwi, &c. +4 See chapter 18, p. 220. 5 Al Beidāwi. + + + And remember Abraham in the book of the Koran; for he was one of great +veracity, and a prophet. + When he said unto his father, O my father,f why dost thou worship that +which heareth not, neither seeth, nor profiteth thee at all? + O my father, verily a degree of knowledge hath been bestowed on me, which +hath not been bestowed on thee: wherefore follow me; I will lead thee into an +even way. + O my father, serve not Satan; for Satan was rebellious unto the Merciful. + O my father, verily I fear lest a punishment be inflicted on thee from +the Merciful, and thou become a companion of Satan. + His father answered, Dost thou reject my gods, O Abraham? If thou +forbear not, I will surely stone thee: wherefore leave me for a long time. + Abraham replied, Peace 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 the idols which ye invoke +besides GOD; and I will call upon my LORD; it may be that I shall not be +unsuccessful in calling on my LORD, as ye are in calling upon them. +50 And when he had separated himself from them, and from the idols which +they worshipped besides GOD,g we gave him Isaac and jacob; and we made each of +them a prophet, + and we bestowed on them, through our mercy, the gift of prophecy, and +children and wealth; and we caused them to deserve the highest commendations.h + And remember Moses in the book of the Koran: for he was sincerely +upright, and was an apostle and a prophet. + And we called unto him from the right side of Mount Sinai, and caused him +to draw near, and to discourse privately with us.i + And we gave him, through our mercy, his brother Aaron a prophet, for his +assistant. + Remember also Ismael in the same book; for he was true to his promise,j +and was an apostle, and a prophet. + And he commanded his family to observe prayer, and to give alms; and he +was acceptable unto his LORD. + And remember Edrisk in the same book; for he was a just person, and a +prophet: + and we exalted him to a high place.l + These are they unto whom GOD hath been bounteous, of the prophets of the +posterity of Adam, and of those whom we carried in the ark with Noah; and of +the posterity of Abraham, and of Israel, and of those whom we have directed +and chosen. When the signs of the Merciful were read unto them, they fell +down, worshipping, and wept: + + f See chapter 6, p. 95, &c. + g By flying to Harrān, and thence to Palestine. + h Literally, We granted them a lofty tongue of truth. + i Or, as some expound it, And we raise him on high; for, say they, he +was raised to so great an elevation, that he heard the creaking of the pen +writing on the table of GOD'S decrees.1 + j Being celebrated on that account; and particularly for his behaving +with that resignation and constancy which he had promised his father, on his +receiving GOD'S command to sacrifice him;2 for the Mohammedans say it was +Ismael, and not Isaac, whom he was commanded to offer. + k Or Enoch, the great-grandfather of Noah, who had that surname from +his great knowledge; for he was favoured with no less than thirty books of +divine revelations, and was the first who wrote with a pen, and studied the +sciences of astronomy and arithmetic, &c.3 + The learned Bartolocci endeavours to show, from the testimonies of the +ancient Jews, that Enoch, surnamed Edris, was a very different person from the +Enoch of Moses, and many ages younger.4 + l Some understand by this the honour of the prophetic office, and his +familiarity with GOD; but others suppose his translation is here meant: for +they say that he was taken up by GOD into heaven at the age of three hundred +and fifty, having first suffered death, and been restored to life; and that he +is now alive in one of the seven heavens, or in paradise.5 + + 1 Idem. 2 Idem. 3 Idem, Jallalo'ddin, &c. + 4 Bartol. Bibl. Rabb. part 2, p. 845. 5 Iidem, Abulfeda. + + +60 but a succeeding generation have come after them, who neglect prayer, +and follow their lusts; and they shall surely fall into evil: + except him who repenteth, and believeth, and doth that which is right; +these shall enter paradise, and they shall not in the least be wronged: + gardens of perpetual abode shall be their reward, which the Merciful hath +promised unto his servants, as an object of faith; for his promise will surely +come to be fulfilled. + Therein shall they hear no vain discourse, but peace;m and their +provision shall be prepared for them therein morning and evening. + This is paradise, which we will give for an inheritance unto such of our +servants as shall be pious. + We descend not from heaven, unless by the command of thy LORD: unto him +belongeth whatsoever is before us, and whatsoever is behind us, and whatsoever +is in the intermediate space; neither is thy LORD forgetful of thee.n + He is the LORD of heaven and earth, and of whatsoever is between them: +wherefore worship him, and be constant in his worship. Dost thou know any +named like him?o + Man saith,p After I shall have been dead, shall I really be brought forth +alive from the grave? + Doth not man remember that we created him heretofore, when he was +nothing? + But by thy LORD we will surely assemble them and the devils to judgment;q +then will we set them round about hell on their knees: +70 afterwards we will draw forth from every sect such of them as shall have +been a more obstinate rebel against the Merciful;r + and we best know which of them are more worthy to be burned therein.s + There shall be none of you but shall approach near the same:t this is an +established decree with thy LORD. + Afterwards we will deliver those who shall have been pious, but we will +leave the ungodly therein on their knees. + + m i.e., Words of peace and comfort; or the salutations of the angels,1 +&c. + n These are generally supposed to have been the words of the angel +Gabriel, in answer to Mohammed's complaint for his long delay of fifteen, or, +according to another tradition, of forty days, before he brought him +instructions what solution he should give to the questions which had been +asked him concerning the sleepers, Dhu'lkarnein, and the spirit.2 + Others, however, are of opinion that they are the words which the godly +will use at their entrance into paradise; and that their meaning is, We take +up our abode here at the command and through the mercy of God alone, who +ruleth all things, past, future, and present; and who is not forgetful of the +works of his servants.3 + o That is, Deserving, or having a right to the name and attributes of +GOD. + p Some suppose a particular person is here meant, namely, Obba Ebn +Khalf.4 + q It is said that every infidel will appear, at the day judgment, +chained to the devil who seduced him.5 + r Hence, says al Beidāwi, it appears that GOD will pardon some of the +rebellious people. But perhaps the distinguishing the unbelievers into +different classes, in order to consign them to different places and degrees of +torment, is here meant. + s viz., The more obstinate and perverse, and especially the heads of +sects, who will suffer double punishment for their own errors and their +seducing of others. + t For the true believers must also pass by or through hell, but the +fire will be damped and the flames abated, so as not to hurt them, though it +will lay hold on the others. Some, however, suppose that the words intend no +more than the passage over the narrow bridge, which is laid over hell.6 + + 1 See chapter 10, p. 151. 2 See before, p. 118, 119. + 3 Al Beidāwi. 4 See chapter 16, p. 195. 5 Al +Beidāwi. 6 Idem. See the Prelim. Disc. Sect. IV. p. 71. + + + When our manifest signs are read unto them, the infidels say unto the +true believers, Which of the two parties is in the more eligible condition, +and formeth the more excellent assembly?u + But how many generations have we destroyed before them, which excelled +them in wealth, and in outward appearance? + Say, Whosoever is in error, the Merciful will grant him a long and +prosperous life, + until they see that with which they are threatened, whether it be the +punishment of this life, or that of the last hour; and hereafter they shall +know who is in the worse condition, and the weaker in forces. + GOD shall more fully direct those who receive direction; + and the good works which remain forever are better in the sight of thy +LORD than worldly possessions, in respect to the reward, and more eligible in +respect to the future recompense. +80 Hast thou seen him who believeth not in our signs, and saith, I shall +surely have riches and children bestowed on me?x + Is he acquainted with the secrets of futurity; or hath he received a +covenant from the Merciful that it shall be so? + By no means. We will surely write down that which he saith; and +increasing we will increase his punishment; + and we will be his heir as to that which he speaketh of,y and on the last +day he shall appear before us alone and naked. + They have taken other gods, besides GOD, that they may be a glory unto +them. + By no means. Hereafter shall they deny their worship;z and they shall +become adversariesa unto them. + Dost thou not see that we send the devils against the infidels, to incite +them to sin by their instigations? + Wherefore be not in haste to call down destruction upon them; for we +number unto them a determined number of days of respite. + On a certain day we will assemble the pious before the Merciful in an +honourable manner, as ambassadors come into the presence of a prince: + but we will drive the wicked into hell, as cattle are driven to water: +90 they shall obtain no intercession, except he only who hath received a +covenant from the Merciful.b + They say, The Merciful hath begotten issue. Now have ye uttered an +impious thing: + it wanteth little but that on occasion thereof the heavens be rent, and +the earth cleave in sunder, and the mountains be overthrown and fall, + for that they attribute children unto the Merciful; whereas it becometh +not GOD to beget children. + + u viz., Of us, or of you. When the Koreish were unable to produce a +composition to equal the Korān, they began to glory in their wealth and +nobility, valuing themselves highly on that account, and despising the +followers of Mohammed. + x This passage was revealed on account of al As Ebn Wayel, who being +indebted to Khabbāb, when he demanded the money, refused to pay it, unless he +would deny Mohammed; to which proposal Khabbāb answered, that he would never +deny that prophet, neither alive, nor dead, nor when he should be raised to +life at the last day; therefore replied al As, when thou art raised again, +come to me, for I shall then have abundance of riches, and children, and I +will pay you.1 + y i.e., He shall be obliged to leave all his wealth and his children +behind him at his death. + z viz., At the resurrection; when the idolaters shall disclaim their +idols, and the idols their worshippers, and shall mutually accuse one +another.2 + a Or, the contrary; that is to say, a disgrace instead of an honour. + b That is, except he who shall be a subject properly disposed to +receive that favour, by having possessed Islām. Or, the words may also be +translated, according to another exposition, They shall not obtain the +intercession of any, except the intercession of him, &c. Or else, None shall +be able to make intercession for others, except he who shall have received a +covenant (or permission) from God; i.e., who shall be qualified for that +office by faith, and good works, according to GOD's promise, or shall have +special leave given him by GOD for that purpose.3 + + 1 Idem, Jallalo'ddin. 2 See chapter 6, p. 90; chapter 10, p. +152, 153, &c. 3 Al Beidāwi. See chapter 2, p. 28, &c. + + + Verily there is none in heaven or on earth but shall approach the +Merciful as his servant. He encompasseth them by his knowledge and power, and +numbereth them with an exact computation: + and they shall all come unto him on the day of resurrection, destitute +both of helpers and followers. + But as for those who believe and do good works, the Merciful will bestow +on them love.c + Verily we have rendered the Koran easy for thy tongue, that thou mayest +thereby declare our promises unto the pious, and mayest thereby denounce +threats unto contentious people. + And how many generations have we destroyed before them? Dost thou find +one of them remaining? Or dost thou hear so much as a whisper concerning +them? + + +________ + + + +CHAPTER XX. + +ENTITLED, T. H.;d REVEALED AT MECCA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + T. H. WE have not sent down the Koran unto thee, that thou shouldest be +unhappy;e + but for an admonition unto him who feareth God: + being sent down from him who created the earth, and the lofty heavens. + The Merciful sitteth on his throne: + unto him belongeth whatsoever is in heaven and on earth, and whatsoever +is between them, and whatsoever is under the earth. + If thou pronounce thy prayers with a loud voice, know that it is not +necessary in respect to God; for he knoweth that which is secret, and what is +yet more hidden. + GOD! there is no GOD but he, he hath most excellent names.f + Hast thou been informed of the history of Moses?g + + c viz., The love of GOD and all the inhabitants of heaven. Some +suppose this verse was revealed to comfort the Moslems who were hated and +despised at Mecca, on account of their faith, by the promise of their gaining +the love and esteem of mankind in a short time. + d The signification of these letters, which being prefixed to the +chapter are therefore taken for the title, is uncertain.1 Some, however, +imagine they stand for Ya rajol, i.e. O man! which interpretation, seeming not +easily to be accounted for from the Arabic, is by a certain tradition deduced +from the Ethiopic:2 or for Ta, i.e. tread; telling us that Mohammed, being +employed in watching and prayer the night this passage was revealed, stood on +one foot only, but was hereby commanded to ease himself by setting both feet +to the ground. Others fancy the first letter stands for Tūba, beatitude; and +the latter for Hawiyat, the name of the lower apartment of hell. Tah is also +an interjection commanding silence, and may properly enough be used in this +place. + e Either by reason of thy zealous solicitude for the conversion of the +infidels, or thy fatiguing thyself by watching and other religious exercises; +for, it seems, the Koreish urged the extraordinary fatigues he underwent in +those respects, as the consequence of his having left their religion.3 + f See chapter 7, p. 123, and chapter 17, p. 216. + g The relation of the story of Moses, which takes up the greatest part +of this chapter, was designed to encourage Mohammed, by his example, to +discharge the prophetic office with firmness of mind, as being assured of +receiving the like assistance from GOD: for it is said this chapter was one of +the first that were revealed.4 + + 1 See the Prelim. Disc. Sect. III. p. 46, &c. 2 Moham. Ebn Abd +al Baki, ex trad. Acremę Ebn Abi Sofian. 3 Al Beidāwi. 4 +Idem. + + + When he saw fire, and said unto his family, Tarry ye here; for I perceive +fire: +10 peradventure I may bring you a brand thereout, or may find a direction +in our way by the fire.h + And when he was come near unto it, a voice called unto him, saying, O +Moses, + verily I am thy LORD: wherefore put off thy shoes;i for thou art in the +sacred valley Towa. + And I have chosen thee; therefore hearken with attention unto that which +is revealed unto thee. + Verily I am GOD; there is no god besides me; wherefore worship me, and +perform thy prayer in remembrance of me. + Verily the hour cometh: I will surely manifest the same, + that every soul may receive its reward for that which it hath +deliberately done. + Let not him who believeth not therein, and who followeth his lust, +prevent thee from believing in the same, lest thou perish. + Now what is that in thy right hand, O Moses? + He answered, It is my rod whereon I lean, and with which I beat down +leaves for my flock; and I have other uses for it.j +20 God said unto him, Cast it down, O Moses. + And he cast it down, and behold, it became a serpent,k which ran about. + God said, Take hold on it, and fear not:l we will reduce it to its former +condition. + And put thy right hand under thy left arm: it shall come forth white,m +without any hurt. This shall be another sign: + that we may show thee some of our greatest signs. + Go unto Pharaoh: for he is exceedingly impious. + Moses answered, LORD, enlarge my breast, + and make what thou hast commanded me easy unto me: + and loose the knot of my tongue, + that they may understand my speech.n +30 And give me a counselloro of my family, + namely, Aaron my brother. + Gird up my loins by him, + and make him my colleague in the business: + that we may praise thee greatly, and may remember thee often; + for thou regardest us. + God replied, Now hast thou obtained thy request, O Moses: + and we have heretofore been gracious unto thee, another time; + + h The commentators say, that Moses having obtained leave of Shoaib, or +Jethro, his father-in-law, to visit his mother, departed with his family from +Midian towards Egypt; but coming to the valley of Towa, 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 approaching he found burning in a green bush.1 + i 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.2 + j As to drive away wild beasts from my flock, to carry my bottle of +water on, to stick up and hang my upper garment on to shade me from the sun; +and several other uses enumerated by the commentators. + k Which was at first no bigger than the rod, but afterwards swelled to +a prodigious size.3 + l 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.4 + m See chapter 7, p. 116. + n For 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 bear, 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 Asia, 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.5 + o The Arabic word is Wazīr, which signifies one who has the chief +administration of affairs under a prince. + + 1 Idem. 2 Idem. 3 Idem. 4 Idem. + 5 Vide Shalsh. Hakkab, p. 11. + + + when we revealed unto thy mother that which was revealed unto her,p + saying, Put him into the ark, and cast him into the river and the river +shall throw him on the shore; and my enemy and his enemy shall take him and +bring him up;q and I bestowed on thee love from me,r +40 that thou mightest be bred up under my eye. + When thy sister went and said, Shall I bring you unto one who will nurse +the child?s So we returned thee unto thy mother, that her mind might be set +at ease, and that she might not be afflicted. And thou slewest a soul, and we +delivered thee from trouble;t and we proved thee by several trials:u + and afterwards thou didst dwell some yearsx among the inhabitants of +Madian. Then thou camest hither according to our decree, O Moses; + and I have chosen thee for myself; + wherefore go thou and thy brothery with my signs; and be not negligent in +remembering me. + Go ye unto Pharaoh, for he is excessively impious: + and speak mildly unto him; peradventure he will consider, or will fear +our threats. + They answered, O LORD, verily we fear lest he be precipitately violent +against us, or lest he transgress more exorbitantly. + God replied, Fear not; for I am with you: I will hear and will see. + Go ye therefore unto him, and say, Verily we are the messengers of thy +LORD: wherefore send the children of Israel with us, and do not afflict them. +Now are we come unto thee with a sign from thy LORD: and peace be upon him who +shall follow the true direction. +50 Verily it hath been revealed unto us, that a punishment shall be +inflicted on him who shall charge us with imposture, and shall turn back. + And when they had delivered their message, Pharaoh said, Who is your +LORD, O Moses? + He answered, Our LORD is he who giveth all things: he hath created them, +and directeth them by his providence. + + p The commentators are not agreed by what means this revelation was +made; whether by private inspiration, by a dream, by a prophet, or by an +angel. + q The commentators say, that his mother accordingly 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 Asia, the daughter of +Mozahem; 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.1 + 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.2 + r That is, I inspired the love of thee into the hearts of those who saw +thee, and particularly into the heart of Pharaoh. + s The Mohammedans pretend that several nurses were brought, but the +child refused to take the breast of any, till his sister Miriam, who went to +learn news of him, told them she would find a nurse, and brought his mother.3 + t Moses killed an Egyptian, in defence of an Israelite, and escaped the +danger of being punished for it, by flying to Midian, which was eight days' +journey distant from Mesr.4 + 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.5 + u 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. + x i.e., Ten.6 + y 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.7 + + 1 Al Beidāwi. 2 Abulfeda, &c. 3 Al Beidāwi. + 4 Idem. +5 Shalsh Hakkab. p. 11. 6 Al Beidāwi. 7 Idem. + + + Pharaoh said, What therefore is the condition of the former generations?z + Moses answered, The knowledge thereof is with my LORD, in the book of his +decrees: my LORD erreth not, neither doth he forget. + It is he who hath spread the earth as a bed for you, and hath made you +paths therein; and who sendeth down rain from heaven, whereby we cause various +kinds of vegetables to spring forth: + saying, Eat of part, and feed your cattle with other part thereof. +Verily herein are signs unto those who are endued with understanding. + Out of the ground have we created you; and to the same will we cause you +to return, and we will bring you forth from thence another time. + And we showed Pharaoh all our signs which we had empowered Moses to +perform: but he accused him of imposture, and refused to believe; + and he said, Art thou come unto us that thou mayest dispossess us of our +land by the enchantments, O Moses? +60 Verily we will meet thee with the like enchantments; wherefore fix an +appointment between us and thee; we will not fail it, neither shalt thou, in +an equal place. + Moses answered, Let your appointment be on the day of your solemn feast;a +and let the people be assembled in open day. + And Pharaoh turned away from Moses, and gathered together the most expert +magicians to execute his stratagem; and then came to the appointment. + Moses said unto them, Woe be unto you! do not devise a lie against GOD,b + lest he utterly destroy you by some judgment: for he shall not prosper +who deviseth lies. + And the magicians disputed concerning their affair among themselves, and +discoursed in private: + and they said, These two are certainly magicians: they seek to dispossess +you of your land by their sorcery; and to lead away with them your chiefest +and most considerable men. + Wherefore collect all your cunning, and then come in order: for he shall +prosper this day, who shall be superior. + They said, O Moses, whether wilt thou cast down thy rod first, or shall +we be the first who cast down our rods? + He answered, Do ye cast down your rods first. And behold, their cords +and their rods appeared unto him, by their enchantment, to run about like +serpents;c +70 wherefore Moses conceived fear in his heart. + But we said unto him, Fear not; for thou shalt be superior: + therefore cast down the rod which is in thy right hand; and it shall +swallow up the seeming serpents which they have made: for what they have made +is only the deceit of an enchanter; and an enchanter shall not prosper, +withersoever he cometh. + And the magicians, when they saw the miracle which Moses performed, fell +down and worshipped, saying, We believe in the LORD of Aaron and of Moses. + Pharaoh said unto them, Do ye believe in him before I give you +permission? Verily this is your master, who hath taught you magic. But I +will surely cut off your hands and your feet on the opposite sides; and I will +crucify you on trunks of palm-trees:d and ye shall know which of us is more +severe in punishing, and can longer protract your pains. + + z viz., As to happiness or misery after death. + a Which was probably the first day of their new year. + b By saying the miracles performed in his name are the effects of +magic. + c They rubbed them over with quicksilver, which being wrought upon by +the heat of the sun, caused them to move.1 See chapter 7, p. 116. + d See Ibid. + + 1 Idem. + + + They answered, We will by no means have greater regard unto thee than +unto those evident miracles which have been shown us, or than unto him who +hath created us. Pronounce therefore that sentence against us which thou art +about to pronounce: for thou canst only give sentence as to this present life. +Verily we believe in our LORD, that he may forgive us our sins, and the +sorcery which thou hast forced us to exercise: for GOD is better to reward, +and more able to prolong punishment than thou. + Verily whosoever shall appear before his LORD on the day of judgment, +polluted with crimes, shall have hell for his reward; he shall not die +therein, neither shall he live. + But whoever shall appear before him, having been a true believer, and +shall have worked righteousness, for these are prepared the highest degrees of +happiness; + namely, gardens of perpetual abode,e which shall be watered by rivers; +they shall remain therein forever: and this shall be the reward of him who +shall be pure. + And we spake by revelation unto Moses, saying, Go forth with my servants +out of Egypt by night; and smite the waters with thy rod, and make them a dry +path through the sea:f +80 be not apprehensive of Pharaoh's overtaking thee; neither be thou +afraid. + And when Moses had done so, Pharaoh followed them with his forces; and +the waters of the sea overwhelmed them. And Pharaoh caused his people to err, +neither did he direct them aright. + Thus, O children of Israel, we delivered you from your enemy; and we +appointed you the right side of Mount Sinai to discourse with Moses and to +give him the law; and we caused manna and quails to descend upon you,g + saying, Eat of the good things which we have given you for food; and +transgress not therein,h lest my indignation fall on you; and on whomsoever my +indignation shall fall, he shall go down headlong into perdition. + But I will be gracious unto him who shall repent and believe, and shall +do that which is right; and who shall be rightly directed. + What hath caused thee to hasten from thy people, O Moses, to receive the +law?i + He answered, These follow close on my footsteps; but I have hastened unto +thee, O LORD, that thou mightest be well pleased with me. + God said, We have already made a trial of thy people, since thy +departure;j and al Sāmerik hath seduced them to idolatry. + + e Literally, gardens of Eden; see chapter 9, p. 142, 143. + f The expositors add, that the sea was divided into twelve separate +paths, one for each tribe:1 a fable borrowed from the Jews.2 + g See chapter 2, p. 7. + h By ingratitude, excess, or insolent behaviour. + i For Moses, it seems, outwent the seventy elders, who had been chosen, +in obedience to the divine command, to accompany him to the mount,3 and +appeared before GOD while they were at some, though no great, distance behind +him. + j They continued in the worship of the true GOD for the first twenty +days of Moses's absence, which, by taking the nights also into their +reckoning, they computed to be forty, and at their expiration concluded they +had stayed the full time which Moses had commanded them, and so fell into the +worship of the golden calf.4 + k This was not his proper name, but he had this appellation because he +was of a certain tribe among the Jews called Samaritans (wherein the +Mohammedans strangely betray their ignorance in history); though some say he +was a proselyte, but a hypocritical one, and originally of Kirmān, or some +other country. His true name was Moses, or Mūsa, Ebn Dhafar.5 + Selden is of opinion that this person was no other than Aaron himself, +(who was really the maker of the calf), and that he is here called al Sāmeri, +from the Hebrew verb shamar, to keep;1 because he was the Keeper or Guardian +of the children of Israel during his brother's absence in the mount; which is +a very ingenious conjecture, not absolutely inconsistent with the text of the +Korān (though Mohammed seems to have mistaken al Sāmeri for the name of a +different person), and offers a much more probable origin of that appellation, +than to derive it, as the Mohammedans do, from the Samaritans, who were not +formed into a people, nor bore that name till many ages after. + + 1 Idem, Abulfed. in Hist. 2 Vide R. Eliezer, Pirke, chapter +42. 3 See chapter 2, p. 6, 7; chapter 7, p. 120, &c. +4 Al Beidāwi. 5 Idem. + + + Wherefore Moses returned unto his peoplel in great wrath, and exceedingly +afflicted. + And he said, O my people, had not your LORD promised you a most excellent +promise?m Did the time of my absence seem long unto you? Or did ye desire +that indignation from your LORD should fall on you, and therefore failed to +keep the promise which ye made me? +90 They answered, We have not failed in what we promised thee of our own +authority; but we were made to carry in several loads of gold and silver, of +the ornaments of the people,n and we cast them into the fire; and in like +manner al Sāmeri also cast in what he had collected, and he produced unto them +a corporeal calf,o which lowed. And al Sāmeri and his companions said, This +is your god, and the god of Moses; but he hath forgotten him, and is gone to +seek some other. + Did they not therefore see that their idol returned them no answer, and +was not able to cause them either hurt or profit? + And Aaron had said unto them before, O my people, verily ye are only +proved by this calf; for your LORD is the Merciful: wherefore, follow me, and +obey my command. + They answered, We will by no means cease to be devoted to its worship, +until Moses return unto us. + And when Moses was returned, he said, O Aaron, what hindered thee, when +thou sawest that they went astray, that thou didst not follow me?p Hast thou, +therefore, been disobedient to my command? + Aaron answered, O son of my mother, drag me not by the beard, nor by the +hair of my head. Verily I feared lest thou shouldest say, + Thou hast made a division among the children of Israel, and thou hast not +observed my saying.q + Moses said unto al Sāmeri, What was thy design, O Sāmeri? He answered, I +saw that which they saw not;r wherefore I took a handful of dust from the +footsteps of the messenger of God, and I cast it into the molten calf;s for so +did my mind direct me. + + l viz., After he had completed his forty days' stay in the mount, and +had received the law.2 + m i.e., The law, containing a light and certain direction to guide you +in the right way. + n These ornaments were rings, bracelets, and the like, which the +Israelities had borrowed of the Egyptians, under pretence of decking +themselves out for some feast, and had not returned to them; or, as some +think, what they had stripped from the dead bodies of the Egyptians, cast on +shore by the sea: and al Sameri, conceiving them unlawful to be kept, and the +occasion of much wickedness, persuaded Aaron to let him collect them from the +people; which being done, he threw them all into the fire, to melt them down +into one mass.3 + It is observable, that the Mohammedans generally suppose the cast +metal's coming forth in the shape of a calf, was beside the expectation of al +Sameri, who had not made a mould of that figure: and that when Aaron excuses +himself to his brother, in the pentateuch, he seems as if he would persuade +him it was an accident.4 + o See chapter 7, p. 119, note n. + p By these words Moses reprehends Aaron for not seconding his zeal in +taking arms against the idolaters; or for not coming after him to the +mountain, to acquaint him with their rebellion. + q i.e., Lest if I had taken arms against the worshippers of the calf, +thou shouldest say that I had raised a sedition; or if I had gone after thee, +thou shouldest blame me for abandoning my charge, and not waiting thy return +to rectify what was amiss. + r Or, I knew that which they knew not; viz., 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 al Sāmeri knew the angel, because he had saved and taken +care of him when a child and exposed by his mother for fear of Pharaoh.1 + s See chapter 2, p. 6. + + 1 Selden, de Diis Syris, Synt. I, chapter 4. 2 Al Beidāwi. + 3 Idem. Vide D'Herbel. Bibl. Orient. p. 650, and Kor. chapter 2, p. 6, +&c. 4 See Exod. xxxii. 24. 1 Al Beidāwi, Jallalo'ddin. + + + Moses said, Get thee gone; for thy punishment in this life shall be, that +thou shalt say unto those who shall meet thee, Touch me not;t and a threat is +denounced against thee of more terrible pains, in the life to come, which thou +shalt by no means escape. And behold now thy god, to whose worship thou hast +continued assiduously devoted; verily we will burn it;u and we will reduce it +to powder, and scatter it in the sea. + Your GOD is the true GOD, besides whom there is no other god: he +comprehendeth all things by his knowledge. +100 Thus do we recite unto thee, O Mohammed, relations of what hath passed +heretofore; and we have given thee an admonition from us. + He who shall turn aside from it shall surely carry a load of guilt on the +day of resurrection: + they shall continue thereunder forever; and a grievous burden shall it be +unto them on the day of resurrection;x + On that day the trumpet shall be sounded; and we will gather the wicked +together on that day, having grey eyes.y + They shall speak with a low voice to one another, saying, Ye have not +tarriedz above ten days. + We well know what they will say; when the most conspicuous among them for +behavior shall say, Ye have not tarried above one day. + They will ask thee concerning the mountains: Answer, My LORD will reduce +them to dust, and scatter them abroad;a + and he will leave them a plain equally extended: thou shalt see no part +of them higher or lower than another. + On that day mankind shall follow the angel who will call them to +judgment,b none shall have power to turn aside from him; and their voices +shall be low before the Merciful, neither shalt thou hear any more than the +hollow sound of their feet. + + t Lest they infect thee with a burning fever: for that was the +consequence of any man's touching him, and the same happened to the persons he +touched; for which reason he was obliged to avoid all communication with +others, and was also shunned by them, wandering in the desert like a wild +beast.2 + Hence, it is concluded that a tribe of Samaritan Jews, said to inhabit a +certain isle in the Red Sea, are the descendants of our al Sāmeri; because it +is their peculiar mark of distinction, at this day, to use the same words, +viz., La mesās, i.e., Touch me not, to those they meet.3 It is not improbable +that this story may owe its rise to the known hatred borne by the Samaritans +to the Jews, and their superstitiously avoiding to have any commerce with +them, or any other strangers.4 + u Or, as the word may also be translated, We will file it down; but the +other is the more received interpretation. + x See chapter 6, p. 91. + y For this, with the Arabs, is one mark of an enemy, or a person they +abominate; to say a man has a black liver (though I think we express our +aversion by the term white-livered), reddish whiskers and grey eyes, being a +periphrasis for a foe, and particularly a Greek, which nation were the most +inveterate enemies of the Arabs, and have usually hair and eyes of those +colours.5 The original word, however, signifies also those who are squint- +eyed, or even blind of a suffusion. + z viz., In the world; or, in the grave. + a See the Prelim. Disc. Sect. IV. p. 64. + b See ibid. p. 56. + + 2 Iidem. 3 Vide Geogr. Nub. p. 45. 4 Vide Selden, +ubi sup. 5 Al Beidāwi, Jawhari, in Lex. + 25 + + + On that day, the intercession of none shall be of advantage unto another, +except the intercession of him to whom the Merciful shall grant permission,c +and who shall be acceptable unto him in what he saith. +110 God knoweth that which is before them, and that which is behind them; +but they comprehend not the same by their knowledge: + and their faces shall be humbledd before the living, the self-subsisting +God; and he shall be wretched who shall bear his iniquity. + But whosoever shall do good works, being a true believer, shall not fear +any injustice, or any diminution of his reward from God. + And thus have we sent down this book, being a Koran in the Arabic tongue; +and we have inserted various threats and promises therein, that men may fear +God, or that it may awaken some consideration in them: + wherefore, let GOD be highly exalted, the King, the Truth! Be not over- +hasty in receiving or repeating the Koran before the revelation thereof be +completed unto thee;e and say, LORD, increase my knowledge. + We heretofore gave a command unto Adam; but he forgot the same,f and ate +of the forbidden fruit; and we found not in him a firm resolution. + And remember when we said unto the angels, Worship ye Adam; and they +worshipped him: but Eblis refused.g And we said, O Adam, verily this is an +enemy unto thee, and thy wife: wherefore, beware lest he turn you out of +paradise; for then shalt thou be miserable. + Verily we have made a provision for thee, that thou shalt not hunger +therein, neither shalt thou be naked: + and there is also a provision made for thee, that thou shalt not thirst +therein, neither shalt thou be incommoded by heat. But Satan whispered evil +suggestions unto him, saying, O Adam, shall I guide thee to the tree of +eternity, and a kingdom which faileth not? + And they both ate thereof: and their nakedness appeared unto them; and +they began to sew together the leaves of paradise, to cover themselves.h And +thus Adam became disobedient unto his LORD, and was seduced. +120 Afterwards his LORD accepted him, on his repentance, and was turned unto +him, and directed him. + And God said, Get ye down hence, all of you: the one of you shall be an +enemy unto the other. But hereafter shall a direction come unto you from me:i + and whosoever shall follow my direction shall not err, neither shall he +be unhappy; + but whosoever shall turn aside from my admonition, verily he shall lead a +miserable life, + and we will cause him to appear before us on the day of resurrection, +blind.j + And he shall say, O LORD, why hast thou brought me before thee blind, +whereas before I saw clearly? + + c Or, Except unto him, &c. See chapter 19, p. 232. + d The original word properly expresses the humility and dejected looks +of captives in the presence of their conqueror. + e Mohammed is here commanded not to be impatient at any delay in +Gabriel's bringing the divine revelations, or not to repeat it too fast after +the angel, so as to overtake him before he had finished the passage. But some +suppose the prohibition relates to the publishing any verse before the same +was perfectly explained to him.1 + f Adam's so soon forgetting the divine command, has occasioned some +Arab etymologists to derive the word Insān, i.e., man, from nasiya, to forget; +and has also given rise to the following proverbial saying, Awwalo nāsin +awwalo 'nnāsi, that is, The first forgetful person was the first of men; +alluding to the like sound of the words + g See chapter 2, p. 4, &c.; chapter 7, p. 105, &c. + h See chapter 7, p. 106. + i See chapter 2, p. 5. + j See the Prelim. Disc. Sect. IV. p. 66. + + 1 Al Beidāwi, Jallalo'ddin + + + God shall answer, Thus have we done, because our signs came unto thee, +and thou didst forget them; and in the same manner shalt thou be forgotten +this day. + And thus will we reward him who shall be negligent, and shall not believe +in the signs of his LORD: and the punishment of the life to come shall be more +severe, and more lasting, than the punishment of this life. + Are not the Meccans, therefore, acquainted how many generations we have +destroyed before them; in whose dwellings they walk?k Verily herein are signs +unto those who are endued with understanding. + And unless a decree had previously gone forth from thy LORD for their +respite, verily their destruction had necessarily followed: but there is a +certain time determined by God for their punishment. +130 Wherefore, do thou, O Mohammed, patiently bear that which they say; and +celebrate the praise of thy LORD before the rising of the sun, and before the +setting thereof, and praise him in the hours of the night, and in the +extremities of the day,l that thou mayest be well-pleased with the prospect of +receiving favor from God. + And cast not thine eyes on that which we have granted divers of the +unbelievers to enjoy, namely, the splendor of this present life,m that we may +prove them thereby; for the provision of thy LORDn is better, and more +permanent. + Command thy family to observe prayer; and do thou persevere therein. We +require not of thee that thou labor to gain necessary provisions for thyself +and family; we will provide for thee; for the prosperous issue shall attend on +piety.o + The unbelievers say, Unless he come unto us with a sign from his LORD, we +will not believe on him. Hath not a plain declaration come unto them, of that +which is contained in the former volumes of scripture, by the revelation of +the Koran? + if we had destroyed them by a judgment before the same had been revealed, +they would have said, at the resurrection, O LORD, how could we believe since +thou didst not send unto us an apostle, that we might follow thy signs, before +we were humbled and covered with shame? + Say, Each of us wait the issue: wait, therefore; for ye shall surely know +hereafter who have been the followers of the even way, and who hath been +rightly directed. + + k Seeing the footsteps of their destruction; as of the tribes of Al, +and Thamūd. + l i.e., Evening and morning; which times are repeated as the principal +hours of prayer. But some suppose these words intend the prayer of noon; the +first half of the day ending, and the second half beginning at that time.1 + m That is, do not envy or covet their pomp and prosperity in this +world.2 + n viz., The reward laid up for thee in the next life: or the gift of +prophecy, and the revelations with which GOD had favoured thee. + o It is said that when Mahommed's family were in any strait or +affliction, he used to order them to go to prayers, and to repeat this verse.3 + + 1 Iidem. 2 See chapter 15, p. 194. 3 Al +Beidāwi. + + +CHAPTER XXI. + +ENTITLED, THE PROPHETS;p REVEALED AT MECCA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + THE time of giving up their account draweth nigh unto the people of +Mecca; while they are sunk in negligence, turning aside from the consideration +thereof. + No admonition cometh unto them from their LORD, being lately revealed in +the Koran, but when they hear it, + they turn it to sport: their hearts are taken up with delights. And they +who act unjustly discourse privately together, saying, Is this Mohammed any +more than a man like yourselves? Will ye therefore come to hear a piece of +sorcery, when ye plainly perceive it to be so? + Say, My LORD knoweth whatever is spoken in heaven and on earth: it is he +who heareth and knoweth. + But they say, The Koran is a confused heap of dreams: nay, he hath forged +it; nay, he is a poet: let him come unto us therefore with some miracle, in +like manner as the former prophets were sent. + None of the cities which we have destroyed believed the miracles which +they saw performed before them: will these therefore believe, if they see a +miracle? + We sent none as our apostles before them, other than men, unto whom we +revealed our will. Ask those who are acquainted with the scripture, if ye +know not this. + We gave them not a body which could be supported without their eating +food; neither were they immortal. + But we made good our promise unto them: wherefore we delivered them, and +those whom we pleased; but we destroyed the exorbitant transgressors. +10 Now have we sent down unto you, O Koreish, the book of the Koran; +wherein there is honourable mention of you: will ye not therefore understand? + And how many cities have we overthrown, which were ungodly; and caused +other nations to rise up after them? + And when they felt our severe vengeance, behold, they fled swiftly from +those cities. + And the angels said scoffingly unto them, Do not fly; but return to that +wherein ye delighted, and to your habitations; peradventure ye will be asked.q + They answered, Alas for us! verily we have been unjust.r + And this their lamentation ceased not, until we had rendered them like +corn which is mown down and utterly extinct. + + p The chapter bears this title, because some particular relating to +several of the ancient prophets are here recited. + q i.e., Concerning the present posture of affairs, by way of +consultation: or, that ye may be examined as to your deeds, that ye may +receive the reward thereof.1 + r It is related that a prophet was sent to the inhabitants of certain +towns in Yaman, but instead of hearkening to his remonstrances, they killed +him: upon which GOD delivered them into the hands of Nebuchadnezzar, who put +them to the sword: a voice at the same time crying from heaven, Vengeance for +the blood of the prophets! Upon which they repented, and used the words of +this passage. + + 1 Idem, Jallalo'ddin, al Zamakh. + + + We created not the heavens and the earth, and that which is between them, +by way of sport.s + If we had pleased to take diversion, verily we had taken it with that +which beseemeth us;t if we had resolved to have done this. + But we will oppose truth to vanity, and it shall confound the same; and +behold, it shall vanish away. Woe be unto you, for that which ye impiously +utter concerning God! + since whoever is in heaven and on earth is subject unto him; and the +angels who are in his presence do not insolently disdain his service, neither +are they tired therewith. +20 They praise him night and day; they faint not. + Have they taken gods from the earth? Shall they raise the dead to life? + If there were either in heaven or on earth gods besides GOD, verily both +would be corrupted.u But far be that which they utter from GOD, the LORD of +the throne! + No account shall be demanded of him for what he shall do; but an account +shall be demanded of them. + Have they taken other gods besides him! Say, Produce your proof thereof. +This is the admonition of those who are contemporary with me, and the +admonition of those who have been before me:x but the greater part of them +know not the truth, and turn aside from the same. + We have sent no apostle before thee, but we revealed unto him that there +is no god beside myself, wherefore serve me. + They say, The Merciful hath begotten issue; and the angels are his +daughters.y GOD forbid! They are his honoured servants, + they prevent him not in anything which they say;z and they execute his +command. + He knoweth that which is before them, and that which is behind them; they +shall not intercede for any, + except for whom it shall please him; and they tremble for fear of him. +30 Whoever of them shall say, I am a god besides him; that angel will we +reward with hell: for so will we reward the unjust. + Do not the unbelievers therefore know, that the heavens and the earth +were solid, and we clave the same in sunder;a and made every living thing of +water? Will they not therefore believe? + And we placed stable mountains on the earth, lest it should move with +them;b and we made broad passages between them for paths, that they might be +directed in their journeys: + + s But for the manifestation of our power and wisdom to people of +understanding, that they may seriously consider the wonders of the creation, +and direct their actions to the attainment of future happiness, neglecting the +vain pomp and fleeting pleasures of this world. + t viz., We had sought our pleasure in our own perfections; or, in the +spiritual beings which are in our immediate presence; and not in raising of +material buildings, with painted roofs, and fine floors, which is the +diversion of man. + Some think the original word, translated diversion, signifies in this +place a wife, or a child; and that the passage is particularly levelled +against the Christians.1 + u That is, the whole creation would necessarily fall into confusion and +be overturned, by the competition of such mighty antagonists. + x i.e., This is the constant doctrine of all the sacred books; not only +of the Korān, but of those which were revealed in former ages; all of them +bearing witness to the great and fundamental truth of the unity of God. + y This passage was revealed on account of the Khozāites, who held the +angels to be the daughters of GOD. + z i.e., They presume not to say anything, until he hath spoken it; +behaving as servants who know their duty. + a That is, They were one continued mass of matter, till we separated +them, and divided the heaven into seven heavens, and the earth into as many +stories; and distinguished the various orbs of the one, and the different +climates of the other, &c. Or, as some choose to translate the words, The +heavens and the earth were shut up, and we opened the same; their meaning +being, that the heavens did not rain, nor the earth produce vegetables, till +GOD interposed his power.2 + b See chapter 16, p. 196. + + 1 Iidem. 2 Al Beidāwi, Jallalo'ddin. + + + and we made the heaven a roof well supported. Yet they turn aside from +the signs thereof, not considering that they are the workmanship of God. + It is he who hath created the night, and the day, and the sun, and the +moon; all the celestial bodies move swiftly, each in its respective orb. + We have not granted unto any man before thee eternal permanency in this +world; if thou die, therefore, will they be immortal?c + Every soul shall taste of death: and we will prove you with evil, and +with good, for a trial of you; and unto us shall ye return. + When the unbelievers see thee, they receive thee only with scoffing, +saying, Is this he who mentioneth your gods with contempt? Yet themselves +believe not what is mentioned to them of the Merciful.d + Man is created of precipitation.e Hereafter will I show you my signs, so +that ye shall not wish them to be hastened. + They say, When will this threat be accomplished, if ye speak truth? +40 If they who believe not knew that the time will surely come, when they +shall not be able to drive back the fire of hell from their faces, nor from +their backs, neither shall they be helped, they would not hasten it. + But the day of vengeance shall come upon them suddenly, and shall strike +them with astonishment: they shall not be able to avert it, neither shall they +be respited. + Other apostles have been mocked before thee; but the punishment which +they scoffed at fell upon such of them as mocked. + Say unto the scoffers, Who shall save you by night and by day from the +Merciful? Yet they utterly neglect the remembrance of their LORD. + Have they gods who will defend them, besides us? They are not able to +help themselves; neither shall they be assisted against us by their +companions, + But we have permitted these men and their fathers to enjoy worldly +prosperity, so long as life was continued unto them. Do they not perceive +that we come unto the land of the unbelievers, and straiten the borders +thereof? Shall they therefore be the conquerors? + Say, I only preach unto you the revelation of God: but the deaf will not +hear thy call, whenever they are preached unto. + Yet if the least breath of the punishment of thy LORD touch them, they +will surely say, Alas for us! verily we have been unjust. + We will appoint just balances for the day of resurrection; neither shall +any soul be injured at all: although the merit or guilt of an action be of the +weight of a grain of mustard-seed only, we will produce it publicly; and there +will be sufficient accountants with us. + We formerly gave unto Moses and Aaron the law, being a distinctionf +between good and evil, and a light and admonition unto the pious; +50 who fear their LORD in secret, and who dread the hour of judgment. + And this book also is a blessed admonition, which we have sent down from +heaven: will ye therefore deny it? + + c This passage was revealed when the infidels said, We expect to see +Mohammed die, like the rest of mankind. + d Denying his unity; or rejecting his apostles and the scriptures which +were given for their instruction, and particularly the Korān. + e Being hasty and inconsiderate.1 It is said this passage was revealed +on account of al Nodar Ebn al Hareth, when he desired Mohammed to hasten the +divine vengeance with which he threatened the unbelievers.2 + f Arab. 'al Forkān. See the Prelim. Disc. Sect. III. p. 44. + + 1 See chapter 17, p. 208, &c. 2 Al Beidāwi. + + + And we gave unto Abraham his directiong heretofore, and we knew him to be +worthy of the revelations wherewith he was favored. + Remember when he said unto his father, and his people, What are these +images, to which ye are so entirely devoted?h + They answered, We found our fathers worshipping them. + He said, Verily both ye and your fathers have been in a manifest error. + They said, Dost thou seriously tell us the truth, or art thou one who +jestest with us? + He replied, Verily your LORD is the LORD of the heavens and the earth; it +is he who hath created them: and I am one of those who bear witness thereof. + By GOD, I will surely devise a plot against your idols, after ye shall +have retired from them, and shall have turned your backs. + And in the people's absence he went into the temple where the idols +stood, and he brake them all in pieces, except the biggest of them; that they +might lay the blame upon that.i And when they were returned, and saw the +havoc which had been made, +60 they said, Who hath done this to our gods? He is certainly an impious +person. + And certain of them answered, We heard a young man speak reproachfully of +them: he is named Abraham. + They said, Bring him therefore before the people, that they may bear +witness against him. + And when he was brought before the assembly, they said unto him, Hast +thou done this unto our gods, O Abraham? + He answered, Nay, that biggest of them hath done it: but ask them, if +they can speak. + And they returned unto themselves,j and said the one to the other, Verily +ye are the impious persons. + Afterwards they relapsed into their former obstinacy,k and said, Verily +thou knowest that these speak not. + Abraham answered, Do ye therefore worship, besides GOD, that which cannot +profit you at all, neither can it hurt you? Fie on you: and upon that which +ye worship besides GOD! Do ye not understand? + They said, Burn him, and avenge your gods: if ye do this it will be +well.l + + g viz., The ten books of divine revelations which were given him.1 + h See chapter 6, p. 95, &c., chapter 19, p. 230, and chapter 2, p. 28. + i Abraham took his opportunity to do this while the Chaldeans were +abroad in the fields, celebrating a great festival; and some say he hid +himself in the temple: and when he had accomplished his design, that he might +the more evidently convince them of their folly in worshipping them, he hung +the axe, with which he had hewn and broken down the images, on the neck of the +chief idol, named by some writers, Baal; as if he had been the author of all +the mischief.2 For this story, which, though it be false, is not ill +invented, Mohammed stands indebted to the Jews; who tell it with a little +variation: for they say Abraham performed this exploit in his father's shop, +during his absence; that Terah, on his return, demanding the occasion of the +disorder, his son told him that the idols had quarrelled and fallen together +by the ears about an offering of fine flour, which had been brought them by an +old woman; and that the father, finding he could not insist on the +impossibility of what Abraham pretended, without confessing the impotence of +his gods, fell into a violent passion and carried him to Nimrod that he might +be exemplarily punished for his insolence.3 + j That is, They became sensible of their folly. + k Literally, They were turned down upon their heads. + l Perceiving they could not prevail against Abraham by dint of +argument, says al Beidāwi, they had recourse to persecution and torments. The +same commentator tells us the person who gave this counsel was a Persian +Curd,4 named Heyyūn, and that the earth opened and swallowed him up alive: +some, however, say it was Andeshān, a Magian priest;5 and others, that it was +Nimrod himself. + + 1 See the Prel. Disc. Sect. IV. p. 57. 2 Al Beidāwi, +Jallalo'ddin, &c. Vide Hyde, de Rel. vet. Pers. c. 2. 3 R. Gedal. +in Shalshel. hakkab. p. 8 Vide Maimon. Yad hazzaka, c. I, de idol. + 4 Vide D'Herbel. Bibl. Orient. Art. Dhokak. et Schultens, Indic. Geogr. +in Vit. Saladini, voce Curdi. 5 Vide D'Herbel. p. 115. + + + And when Abraham was cast into the burning pile, we said, O fire, be thou +cold, and a preservation unto Abraham.m +70 And they sought to lay a plot against him: but we caused them to be the +sufferers.n + And we delivered him, and Lot, by bringing them into the land wherein we +have blessed all creatures.o + And we bestowed on him Isaac and Jacob, as an additional gift: and we +made all of them righteous persons. + We also made them models of religion,p that they might direct others by +our command: and we inspired into them the doing of good works, and the +observance of prayer, and the giving of alms; and they served us. + And unto Lot we gave wisdom and knowledge, and we delivered him out of +the city which committed filthy crimes; for they were a wicked and insolent +people;q + and we led him into our mercy; for he was an upright person. + And remember Noah, when he called for destruction on his people,r before +the prophets above mentioned: and we heard him, and delivered him and his +family from a great strait: + + m The commentators relate that, by Nimrod's order, a large space was +enclosed at Cūtha, and filled with a vast quantity of wood, which being set on +fire burned so fiercely, that none dared to venture near it: then they bound +Abraham, and putting him into an engine (which some suppose to have been of +the devil's invention), shot him into the midst of the fire; from which he was +preserved by the angel Gabriel who was sent to his assistance; the fire +burning only the cords with which he was bound.1 They add that the fire +having miraculously lost its heat, in respect to Abraham, became an +odoriferous air, and that the pile changed to a pleasant meadow; though it +raged so furiously otherwise, that, according to some writers, about two +thousand of the idolaters were consumed by it.2 + This story seems to have had no other foundation than that passage of +Moses, where GOD is said to have brought Abraham out of Ur, of the Chaldees,3 +misunderstood: which words the Jews, the most trifling interpreters of +scripture, and some moderns who have followed them, have translated, out of +the fire of the Chaldees; taking the word Ur, not for the proper name of a +city, as it really is, but for an appellative, signifying fire.4 However, it +is a fable of some antiquity, and credited, not only by the Jews, but by +several of the eastern Christians; the twenty-fifth of the second Canūn, or +January, being set apart in the Syrian calendar, for the commemoration of +Abraham's being cast into the fire.5 + The Jews also mention some other persecutions which Abraham underwent on +account of his religion, particularly a ten years' imprisonment;6 some saying +he was imprisoned by Nimrod;7 and others, by his father Terah.8 + n 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.9 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,10 +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 a force, that he made it shake, whereto (as +some fancy) a passage in the Korān11 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.12 A Syrian +calendar places the death of Nimrod, as if the time were well known, on the +eighth of Thamūz, or July.13 + o i.e., Palestine; in which country the greater part of the prophets +appeared. + p See chapter 2, p. 14. + q See chapter 7, p. 113, &c., and chapter II, p. 166. + r See chapter 8, p. 132, note z. + + 1 Al Beidāwi, Jallalo'ddin, &c. Vide Morgan's Mahometism Expl. v. I, +chapter 4. 2 The MS Gospel of Barnabas, chapter 28. +3 Genes. xv. 7. 4 Vide Targ. Jonath. et Hierosol. in Genes. c. II et +15; et Hyde, de Rel. vet. Pers. p. 74, &c. 5 Vide Hyde, ibid., p. +73. 6 R. Eliez. Pirke, c. 26, &c. Vide Maim. More Nev. l. 3, c. 29. + 7 Glossa Talmud. in Gemar. Bava bathra, 91, I. +8 In Aggada. 9 Al Beidāwi. 10 See chapter 16, p. 196. + 11 Chapter 14, p. 190. +12 Vide D'Herbel. Bibl. Orient. Art. Nemrod. Hyde, ubi supra. 13 +Vide Hyde, ibid. p. 74. + + + and we protected him from the people who accused our signs of falsehood; +for they were a wicked people, wherefore we drowned them all. + And remember David and Solomon, when they pronounced judgment concerning +a field, when the sheep of certain people had fed therein by night, having no +shepherd; and we were witnesses of their judgment: + and we gave the understanding thereof unto Solomon.s And on all of them +we bestowed wisdom, and knowledge. And we compelled the mountains to praise +us, with David; and the birds also:t and we did this. +80 And we taught him the art of making coats of mail for you,u that they +may defend you in your wars: will ye therefore be thankful? + And unto Solomon we subjected a strong wind:x it ran at his command to +the land whereon we had bestowed our blessing:y and we knew all things. + And we also subjected unto his command divers of the devils, who might +dive to get pearls for him, and perform other work besides this;z and we +watched over them.a + And remember Job;b when he cried unto his LORD, saying, Verily evil hath +afflicted me: but thou art the most merciful of those who show mercy. + + s Some sheep, in their shepherd's absence, having broken into another +man's field (or vineyard, say others), by night, and eaten up the corn, a +dispute arose thereupon: and the cause being brought before David and Solomon, +the former said, that the owner of the land should take the sheep, in +compensation of the damage which he had sustained; but Solomon, who was then +but eleven years old, was of opinion that it would be more just for the owner +of the field to take only the profit of the sheep, viz., their milk, lambs, +and wool, till the shepherd should, by his own labour and at his own expense, +put the field into as good condition as when the sheep entered it; after which +the sheep might be returned to their master. And this judgment of Solomon was +approved by David himself as better than his own.1 + t Mohammed, it seems, taking the visions of the Talmudists for truth, +believed that when David was fatigued with singing psalms, the mountains, +birds, and other parts of the creation, both animate and inanimate, relieved +him in chanting the divine praises. This consequence the Jews draw from the +words of the psalmist, when he calls on the several parts of nature to join +with him in celebrating the praise of GOD;2 it being their perverse custom to +expound passages in the most literal manner, which cannot bear a literal sense +without a manifest absurdity; and, on the contrary, to turn the plainest +passages into allegorical fancies. + u Men, before his inventing them, used to arm themselves with broad +plates of metal. Lest this fable should want something of the marvellous, one +writer tells us, that the iron which David used became soft in his hands like +wax.3 + x Which transported his throne with prodigious swiftness. Some say, +this wind was violent or gentle, just as Solomon pleased.4 + y viz., Palestine: whither the wind brought back Solomon's throne in +the evening, after having carried it to a distant country in the morning. + z Such as the building of cities and palaces, the fetching of rare +pieces of art from foreign countries, and the like. + a Lest they should swerve from his orders, or do mischief according to +their natural inclinations. Jallalo'ddin says, that when they had finished +any piece of building, they pulled it down before night, if they were not +employed in something new. + b The Mohammedan 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 +Rahmat 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 appeared 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: that Job having pronounced the +prayer recorded in this passage, GOD sent Gabriel, who taking him by the hand +raised him up; and at the same time a fountain sprang up at his feet, of which +having drank, the worms fell off his body, and washing therein he recovered +his former health and beauty: that GOD then restored all to him double; his +wife also becoming young and handsome again, and bearing him twenty-six sons; +and that Job, to satisfy his oath, was directed by GOD to strike her one blow +with a palm-branch having a hundred leaves.1 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.2 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. + + 1 Al Beidāwi, Jallalo'ddin, &c. 2 See Psalm cxlviii + 3 Tarikh Montakkab. Vide D'Herbel. p. 284. +4 See chapter 27. + + + Wherefore we heard him, and relieved him from the evil which was upon +him: and we restored unto him his family, and as many more with them, through +our mercy, and for an admonition unto those who serve God. + And remember Ismael, and Edris,c and Dhu'lkefl.d All these were patient +persons; + wherefore we led them into our mercy; for they were righteous doers. + And remember Dhu'lnun,e when he departed in wrath,f and thought that we +could not exercise our power over him. And he cried out in the darkness,g +saying, There is no GOD, besides thee: praise be unto thee! Verily I have +been one of the unjust. +90 Wherefore we heard him, and delivered him from affliction;h for so do we +deliver the true believers. + And remember Zacharias, when he called upon his LORD, saying, O LORD, +leave me not childless: yet thou art the best heir. + Wherefore we heard him, and we gave him John; and we rendered his wife +fit for bearing a child unto him. These strove to excel in good works, and +called upon us with love, and with fear; and humbled themselves before us. + And remember her who preserved her virginity,i and into whom we breathed +of our spirit; ordaining her and her son for a sign unto all creatures. + Verily this your religion is one religion,j and I am your LORD; wherefore +serve me. + But the Jews and Christians have made schisms in the affair of their +religion among themselves; but all of them shall appear before us. + Whosoever shall do good works, being a true believer, there shall be no +denial of the reward due to his endeavors; and we will surely write it down +unto him. + An inviolable prohibition is laid on every city which we shall have +destroyed; for that they shall not return any more into the world, + + c See chapter 19, p. 230. + d Who this prophet was is very uncertain. One commentator will have +him to be Elias, or Joshua, or Zacharias:3 another supposes him to have been +the son of Job, and to have dwelt in Syria; to which some add, that he was +first a very wicked man, but afterwards repenting, died; upon which these +words appeared miraculously written over his door, Now hath God been merciful +unto Dhu'lkefl:4 and a third tells us he was a person of great strictness of +life, and one who used to decide causes to the satisfaction of all parties, +because he was never in a passion: and that he was called Dhu'lkefl from his +continual fasting, and other religious exercises.5 + e This is the surname of Jonas; which was given him because he was +swallowed by the fish. See chapter 10, p. 157. + f Some suppose Jonas's anger was against the Ninevites, being tired +with preaching to them for so long a time, and greatly disgusted at their +obstinacy and ill usage of him; but others, more agreeably to scripture, say +the reason of his ill humour was GOD'S pardoning of that people on their +repentance, and averting the judgment which Jonas had threatened them with, so +that he thought he had been made a liar.6 + g i.e., Out of the belly of the fish. + h See chapter 37. + i Namely, the Virgin Mary + j Being the same which was professed by all the prophets, and holy men +and women, without any fundamental difference or variation. + + 1 Al Beidāwi, Jallalo'ddin, Abu'lfeda, &c. See D'Herbel. Bibl. Orient. +Art. Aicub. 2 Jallalo'ddin. +3 Al Beidāwi. 4 Abu'lf. 5 Jallalo'ddin. 6 Al +Beidāwi. + + + until Gog and Magog shall have a passage opened for them,k and they shall +hasten from every high hill,l + and the certain promise shall draw near to be fulfilled: and behold, the +eyes of the infidels shall be fixed with astonishment, and they shall say, +Alas for us! we were formerly regardless of this day; yea, we were wicked +doers. + Verily both ye, O men of Mecca, and the idols which ye worship besides +GOD, shall be cast as fuel into hell fire: ye shall go down into the same. + If these were really gods, they would not go down into the same: and all +of them shall remain therein forever. +100 In that place shall they groan for anguish; and they shall not hear +ought therein.m + As for those unto whom the most excellent reward of paradise hath been +predestinated by us, they shall be transported far off from the same;n + they shall not hear the least sound thereof: and they shall continue +forever in the felicity which their souls desire. + The greatest terror shall not trouble them; and the angels shall meet +them to congratulate them, saying, This is your day which ye were promised. + On that day we will roll up the heavens, as the angel al Sijilo rolleth +up the book wherein every man's actions are recorded. As we made the first +creature out of nothing, so we will also reproduce it at the resurrection. +This is a promise which it lieth on us to fulfil: we will surely perform it. + And now have we written in the psalms, after the promulgation of the law, +that my servants the righteous shall inherit the earth.p + Verily in this book are contained sufficient means of salvation, unto +people who serve God. + We have not sent thee, O Mohammed, but as a mercy unto all creatures. + Say, No other hath been revealed unto me, than that your GOD is one GOD: +will ye therefore be resigned unto him? + But if they turn their backs to the confession of God's unity, say, I +proclaim war against you all equally:q but I know not whether that which ye +are threatened withr be nigh, or whether it be far distant. +110 Verily God knoweth the discourse which is spoken in public; and he also +knoweth that which ye hold in private. + I know not but peradventure the respite granted you is for a trial of +you; and that he may enjoy the prosperity of this world for a time. + Say, LORD, judge between me and my adversaries with truth. Our LORD is +the Merciful; whose assistance is to be implored against the blasphemies and +calumnies which ye utter. + + k i.e., Until the resurrection; one sign of the approach whereof will +be the eruption of those barbarians.1 + l In this passage some copies, instead of hadabin, i.e., an elevated +part of the earth, have jadathin, which signifies a grave; and if we follow +the latter reading, the pronoun they must not refer to Gog and Magog, but to +mankind in general. + m Because of their astonishment and the insupportable torments they +shall endure; or, as others expound the words, They shall not hear therein +anything which may give them the least comfort. + n One Ebn al Zabįri objected to the preceding words, Both ye and that +which ye worship besides GOD, shall be cast into hell, because, being general +, they asserted an absolute falsehood; some of the objects of idolatrous +worship being so far from any danger of damnation, that they were in the +highest favour with GOD, as JESUS, Ezra, and the angels: wherefore this +passage was revealed, excepting those who were predestined to salvation.2 + o Whose office it is to write down the actions of every man's life, +which, at his death, he rolls up, as completed. Some pretend one of +Mohammed's scribes is here meant: and others take the word Sijil, or, as it is +also written, Sijjill, for an appellative, signifying a book or written +scroll; and accordingly render the passage, as a written scroll is rolled up.3 + p These words are taken from Psalm xxxvii. v. 29. + q Or, I have publicly declared unto you what I was commanded. + r viz., The losses and disgraces which ye shall suffer by the future +successes of the Moslems; or, the day of judgment. + + 1 See the Prelim. Disc. Sect. IV. p. 63. 2 Al Beidāwi, +Jallalo'ddin. 3 Iidem, &c. + + + + + +CHAPTER XXII. + +ENTITLED, THE PILGRIMAGE;s REVEALED AT MECCA.t + +IN THE NAME OF THE MOST MERCIFUL GOD. + + O MEN of Mecca, fear your LORD. Verily the shock of the last houru will +be a terrible thing. + On the day whereon ye shall see it, every woman who giveth suck shall +forget the infant which she suckleth,x and every female that is with young +shall cast her burden; and thou shalt see men seemingly drunk, yet they shall +not be really drunk: but the punishment of GOD will be severe. + There is a man who disputeth concerning GOD without knowledge,y and +followeth every rebellious devil: + against whom it is written, that whoever shall take him for his patron, +he shall surely seduce him, and shall lead him into the torment of hell. + O men, if ye be in doubt concerning the resurrection, consider that we +first created you of the dust of the ground; afterwards, of seed; afterwards, +of a little coagulated blood;z afterwards, of a piece of flesh, perfectly +formed in part, and in part imperfectly formed; that we might make our power +manifest unto you: and we caused that which we please to rest in the wombs, +until the appointed time of delivery. Then we bring you forth infants; and +afterwards we permit you to attain your age of full strength: and one of you +dieth in his youth, and another of you is postponed to a decrepit age, so that +he forgetteth whatever he knew. Thou seest the earth sometimes dried up and +barren: but when we send down rain thereon, it is put in motion and swelleth, +and produceth every kind of luxuriant vegetables. + This showeth that GOD is the truth, and that he raiseth the dead to life, +and that he is almighty; + and that the hour of judgment will surely come (there is no doubt +thereof), and that GOD will raise again those who are in the graves. + + s Some ceremonies used at the pilgrimage of Mecca being mentioned in +this chapter, gave occasion to the inscription. + t Some1 except two verses, beginning at these words, There are some men +who serve GOD, in a wavering manner, &c. And others2 six verses, beginning +at, These are two opposite parties, &c. + u Or, the earthquake which, some say, is to happen a little before the +sun rises from the west; one sign of the near approach of the day of +judgment.3 + x See the Prelim. Disc. Sect. IV. p. 64. + y This passage was revealed on account of al Nodar Ebn al Hareth, who +maintained that the angels were the daughters of GOD, that the Korān was a +fardel of old fables, and denied the resurrection.4 + z See chapter 96. + + 1 Jallalo'ddin. 2 Al Beidāwi. 3 See the Prelim. Disc. +Sect. IV. p. 61, &c. +4 Al Beidāwi. + + + There is a man who disputeth concerning GOD without either knowledge, or +a direction, or an enlightening book;a + proudly turning his side, that he may seduce men from the way of GOD. +Ignominy shall attend him in this world; and on the day of resurrection we +will make him taste the torment of burning, +10 when it shall be said unto him. This thou sufferest because of that +which thy hands have formerly committed; for GOD is not unjust towards +mankind. + There are some men who serve GOD in a wavering manner, standing, as it +were, on the vergeb of the true religion. If good befall one of them, he +resteth satisfied therein; but if any tribulation befall him, he turneth +himself round, with the loss both of this world, and of the life to come. +This is manifest perdition. + He will call upon that, besides GOD, which can neither hurt him, nor +profit him. This is an error remote from truth. + He will invoke him who will sooner be of hurt to his worshipper than of +advantage. Such is surely a miserable patron, and a miserable companion. + But GOD will introduce those who shall believe, and do righteous works, +into gardens through which rivers flow; for GOD doth that which he pleaseth. + Whoso thinketh that GOD will not assist his apostle in this world, and in +the world to come, let him strain a rope towards heaven, then let him put an +end to his life, and see whether his devices can render that ineffectual, for +which he was angry.c + Thus do we send down the Koran, being evident signs: for GOD directeth +whom he pleaseth. + As to the true believers, and those who Judaize, and the Sabians, and the +Christians, and the Magians, and the idolaters; verily GOD shall judge between +them on the day of resurrection; for GOD is witness of all things. + Dost thou not perceive that all creatures both in heaven and on earth +adore GOD;d and the sun, and the moon, and the stars, and the mountains, and +the trees, and the beasts, and many men? but many are worthy of chastisement: + and whomsoever GOD shall render despicable, there shall be none to +honour; for GOD doth that which he pleaseth. + + a The person here meant, it is said, was Abu Jahl,1 a principal man +among the Koreish, and a most inveterate enemy of Mohammed and his religion. +His true name was Amru Ebn Heshām, of the family of Makhzūm; and he was +surnamed Abu'lhocm, i.e., the father of wisdom, which was afterwards changed +into Abu Jahl, or the father of folly. He was slain in the battle of Bedr.2 + b This expression alludes to one who being posted in the skirts of an +army, if he sees the victory inclining to his own side, stands his ground, but +if the enemy is likely to prevail, takes to his heels. + The passage, they say, was revealed on account of certain Arabs of the +desert, who came to Medina, and having professed Mohammedism, were well enough +pleased with it so long as their affairs prospered, but if they met with any +adversity, were sure to lay the blame on their new religion. A tradition of +Abu Saļd mentions another accident as the occasion of this passage, viz., that +a certain Jew embraced Islām, but afterwards taking a dislike to it, on +account of some misfortune which had befallen him, went to Mohammed, and +desired he might renounce it, and be freed from the obligation of it: but the +prophet told him that no such thing was allowed in his religion.3 + c Or, Let him tie a rope to the roof of his house, and hang himself; +that is, let him carry his anger and resentment to ever so great a height, +even to be driven to the most desperate extremities, and see whether with all +his endeavours he will be able to intercept the divine assistance.4 + d Confessing his power, and obeying his supreme command. + + 1 Jallalo'ddin. 2 See chapter 8, p. 132. 3 Al +Beidāwi. 4 Idem. + + +20 These are two opposite parties, who dispute concerning their LORD.e And +they who believe not shall have garments of fire fitted unto them: boiling +water shall be poured on their heads; + their bowels shall be dissolved thereby, and also their skins; and they +shall be beaten with maces of iron. + So often as they shall endeavor to get out of hell, because of the +anguish of their torments, they shall be dragged back into the same; and their +tormentors shall say unto them, Taste ye the pain of burning. + GOD will introduce those who shall believe, and act righteously, into +gardens through which rivers flow: they shall be adorned therein with +bracelets of gold, and pearls; and their vestures therein shall be silk. + They are directed unto a good saying;f and are directed into the +honourable way. + But they who shall disbelieve, and obstruct the way of GOD, and hinder +men from visiting the holy temple of Mecca, which we have appointed for a +place of worship unto all men: the inhabitant thereof, and the stranger have +an equal right to visit it: + and whosoever shall seek impiously to profane it, we will cause him to +taste a grievous torment. + Call to mind when we gave the site of the house of the Caaba for an abode +unto Abraham,g saying, Do not associate anything with me; and cleanse my house +for those who compass it, and who stand up, and who bow down to worship. + And proclaim unto the people a solemn pilgrimage;h let them come unto +thee on foot, and on every lean camel, arriving from every distant road; + that they may be witnesses of the advantages which accrue to them from +the visiting this holy place,i and may commemorate the name of GOD on the +appointed days,j in gratitude for the brute cattle which he hath bestowed on +them. Wherefore eat thereof, and feed the needy, and the poor. +30 Afterwards let them put an end to the neglect of their persons;k and let +them pay their vows,l and compass the ancient house.m + + e viz., The true believers, and the infidels. The passage is said to +have been revealed on occasion of a dispute between the Jews and the +Mohammedans; the former insisting that they were in greater favour with GOD, +their prophet and revelations being prior to those of the latter; and these +replying, that they were more in GOD'S favour, for that they believed not only +in Moses but also in Mohammed, and in all the scriptures without exception; +whereas the Jews rejected Mohammed, though they knew him to be a prophet, out +of envy.1 + f viz., The profession of GOD'S unity; or these words, which they shall +use at their entrance into paradise, Praise be unto GOD, who hath fulfilled +his promise unto us.2 + g i.e., For a place of religious worship; showing him the spot where it +had stood, and also the model of the old building, which had been taken up to +heaven at the flood.3 + h It is related that Abraham, in obedience to this command, went up to +Mount Abu kobeis, near Mecca, and cried from thence, O men, perform the +pilgrimage to the house of your LORD; and that GOD caused those who were then +in the loins of their fathers, and the wombs of their mothers, from east to +west, and who, he knew beforehand, would perform the pilgrimage, to hear his +voice. Some say, however, that these words were directed to Mohammed, +commanding him to proclaim the pilgrimage of valediction:4 according to which +exposition the passage must have been revealed at Medina. + i viz., The temporal advantage made by the great trade driven at Mecca +during the pilgrimage, and the spiritual advantage of having performed so +meritorious a work. + j Namely, The ten first days of Dhu'lhajja; or the tenth day of the +same month, on which they slay the sacrifices, and the three following days.5 + k By shaving their heads, and other parts of their bodies, and cutting +their beards and nails in the valley of Mina; which the pilgrims are not +allowed to do from the time they become Mohrims, and have solemnly dedicated +themselves to the performance of the pilgrimage, till they have finished the +ceremonies, and slain their victims.6 + l By doing the good works which they have vowed to do in their +pilgrimage. Some understand the words only of the performance of the +requisite ceremonies. + m i.e., The Caaba; which the Mohammedans pretend was the first edifice +built and appointed for the worship of GOD.1 The going round this chapel is a +principal ceremony of the pilgrimage, and is often repeated; but the last time +of their doing it, when they take their farewell of the temple, seems to be +more particularly meant in this place. + + 1 Idem. 2 Idem. 3 See the Prelim. Disc., Sect. IV. + 4 Al Beidāwi. 5 Idem, Jallalo'ddin. 6 Iidem. See +chapter 2, p. 14, chapter 5, p. 85, and Bobov. de Peregr. Meccana, p. 15, &c. + 1 See chapter 3, p. 42, and the Prelim. Disc. Sect. IV. + + + This let them do. And whoever shall regard the sacred ordinances of +GOD;n this will be better for him in the sight of his LORD. All sorts of +cattle are allowed you to eat, except what hath been read unto you, in former +passages of the Koran, to be forbidden. But depart from the abomination of +idols, and avoid speaking that which is false:o + being orthodox in respect to GOD, associating no other god with him; for +whoever associateth, any other with GOD is like that which falleth from +heaven, and which the birds snatch away, or the wind bloweth to a far distant +place.p + This is so. And whoso maketh valuable offerings unto GOD;q verily they +proceed from the piety of men's hearts. + Ye receive various advantages from the cattle designed for sacrifices, +until a determined time for slaying them: then the place of sacrificing them +is at the ancient house. + Unto the professors of every religionr have we appointed certain rites, +that they may commemorate the name of GOD on slaying the brute cattle which he +hath provided for them. Your GOD is one GOD: wherefore resign yourselves +wholly unto him. And do thou bear good tidings unto those who humble +themselves; + whose hearts, when mention is made of GOD, are struck with fear; and unto +those who patiently endure that which befalleth them; and who duly perform +their prayers, and give alms out of what we have bestowed on them. + The camels slain for sacrifice have we appointed for you as symbols of +your obedience unto GOD: ye also receive other advantages from them. +Wherefore commemorate the name of GOD over them, when ye slay them, standing +on their feet disposed in right order:s and when they are fallen down dead, +eat of them; and give to eat thereof both unto him who is content with what is +given him, without asking, and unto him who asketh.t Thus have we given you +dominion over them, that ye might return us thanks. + + n By observing what he has commanded, and avoiding what he has +forbidden, or, as the words also signify, Whoever shall honour what GOD hath +sanctified, or commanded not to be profaned; as the temple and territory of +Mecca, and the sacred months, &c. + o Either by asserting wrong and impious things of the Deity; or by +bearing false witness against your neighbours. + p Because he who falls into idolatry, sinketh from the height of faith +into the depth of infidelity, has his thoughts distracted by wicked lusts, and +is hurried by the devil into the most absurd errors.2 + q By choosing a well-favoured and costly victim, in honour of him to +whom it is destined. They say Mohammed once offered a hundred fat camels, and +among them one which had belonged to Abu Jahl, having in his nose a ring of +gold: and that Omar offered a noble camel, for which he had been bid three +hundred dinārs.3 + The original may also be translated generally, Whoso regardeth the rites +of the pilgrimage, &c. But the victims seem to be more particularly intended +in this place. + r Jallalo'ddin understands this passage in a restrained sense, of the +former nations who were true believers; to whom God appointed a sacrifice, and +a fixed place and proper ceremonies for the offering of it. + s That is, as some expound the word, standing on three feet, having one +of their fore feet tied up, which is the manner of tying camels to prevent +their moving from the place. Some copies instead of sawāffa, read sawāffena, +from the verb safana, which properly signifies the posture of a horse, when he +stands on three feet, the edge of the fourth only touching the ground. + t Or, as the words may also be rendered, Unto him who asketh in a +modest and humble manner, and unto him who wanteth but dareth not ask. + + 2 Al Beidāwi. 3 Idem. + + + Their flesh is not accepted of GOD, neither their blood; but your piety +is accepted of him. Thus have we given you dominion over them, that ye might +magnify GOD, for the revelations whereby he hath directed you. And bear good +tidings unto the righteous, + that GOD will repel the ill designs of the infidels from the true +believers; for GOD loveth not every perfidious unbeliever. +40 Permission is granted unto those who take arms against the unbelievers, +for that they have been unjustly persecuted by them (and GOD is certainly able +to assist them): + who have been turned out of their habitations injuriously, and for no +other reason than because they say, Our LORD is GOD.u And if GOD did not +repel the violence of some men by others, verily monasteries, and churches, +and synagogues, and the temples of the Moslems, wherein the name of GOD is +frequently commemorated, would be utterly demolished.x And GOD will certainly +assist him who shall be on his side: for GOD is strong and mighty. + And he will assist those who, if we establish them in the earth, will +observe prayer, and give alms, and command that which is just, and forbid that +which is unjust. And unto GOD shall be the end of all things. + If they accuse thee, O Mohammed, of imposture; consider that, before +them, O Mohammed, of imposture; consider that, before them, the people of +Noah, and the tribes of Ad and Thamud, and the people of Abraham, and the +people of Lot, and the inhabitants of Madian, accused their prophets of +imposture: and Moses was also charged with falsehood. And I granted a long +respite unto the unbelievers: but afterwards I chastised them; and how +different was the change I made in their condition! + How many cities have we destroyed, which were ungodly, and which are now +fallen to ruin on their roofs? And how many wells have been abandoned,y and +lofty castles? + Do they not therefore journey through the land? And have they not hearts +to understand with, or ears to hear with? Surely as to these things their +eyes are not blind, but the hearts are blind which are in their breasts. + They will urge thee to hasten the threatened punishment; but GOD will not +fail to perform what he hath threatened: and verily one day with thy LORD is +as a thousand years, of those which ye compute.z + Unto how many cities have I granted respite, though they were wicked? +Yet afterwards I chastised them: and unto me shall they come to be judged at +the last day. + Say, O men, verily I am only a public preacher unto you. + + u This was the first passage of the Korān which allowed Mohammed and +his followers to defend themselves against their enemies by force, and was +revealed a little before the flight to Medina; till which time the prophet had +exhorted his Moslems to suffer the injuries offered them with patience, which +is also commanded in above seventy different places of the Korān.1 + x That is, The public exercise of any religion, whether true or false, +is supported only by force; and therefore, as Mohammed would argue, the true +religion must be established by the same means. + y That is, How many spots in the deserts, which were formerly +inhabited, are now abandoned? a neglected well being the proper sign of such a +deserted dwelling in those parts, as ruins are of a demolished town. + Some imagine that this passage intends more particularly a well at the +foot of a certain hill in the province of Hadramaut, and a castle built on the +top of the same hill, both belonging to the people of Handha Ebn Safwān, a +remnant of the Thamudites, who having killed their prophet, were utterly +destroyed by GOD, and their dwelling abandoned.2 + z See 2 Pet. iii. 8. + + 1 Al Beidāwi, &c. Vide the Prelim. Disc. Sect. II. p. 38, &c. + 2 Iidem + + + And they who believe, and do good works, shall obtain forgiveness and an +honourable provision. +50 But those who endeavor to make our signs of none effect shall be the +inhabitants of hell. + We have sent no apostle, or prophet, before thee, but, when he read, +Satan suggested some error in his reading.a But GOD shall make void that +which Satan hath suggested: then shall GOD confirm his signs; for GOD is +knowing and wise. + But this he permitteth, that he may make that which Satan hath suggested, +a temptation unto those in whose hearts there is an infirmity, and whose +hearts are hardened (for the ungodly are certainly in a wide disagreement from +the truth): + and that they on whom knowledge hath been bestowed may know that this +book is the truth from thy LORD, and may believe therein; and that their +hearts may acquiesce in the same: for GOD is surely the director of those who +believe, into the right way. + But the infidels will not cease to doubt concerning it, until the hour of +judgment cometh suddenly upon them; or until the punishment of a grievous dayb +overtake them. + On that day the kingdom shall be GOD'S: he shall judge between them. And +they who shall have believed, and shall have wrought righteousness, shall be +in gardens of pleasure; + but they who shall have disbelieved, and shall have charged our signs +with falsehood, those shall suffer a shameful punishment. + And as to those who shall have fled their country for the sake of GOD'S +true religion, and afterwards shall have been slain, or shall have died; on +them will GOD bestow an excellent provision; and GOD is the best provider. + He will surely introduce them with an introduction with which they shall +be well pleased; for GOD is knowing and gracious. + This is so. Whoever shall take a vengeance equal to the injury which +hath been done him,c and shall afterwards be unjustly treated;d verily GOD +will assist him: for GOD is merciful, and ready to forgive. +60 This shall be done, for that GOD causeth the night to succeed the day, +and he causeth the day to succeed the night; and for that GOD both heareth and +seeth. + + a The occasion of the passage is thus related. Mohammed one day +reading the 53rd chapter of the Korān, when he came to this verse, What think +ye of Allāt, and al Uzza, and of Manāh, the other third goddess? the devil put +the following words into his mouth, which he pronounced through inadvertence, +or, as some tell us, because he was then half asleep.1 viz., These are the +most high and beauteous damsels, whose intercession is to be hoped for. The +Koreish, who were sitting near Mohammed, greatly rejoiced at what they had +heard, and when he had finished the chapter, joined with him and his followers +in making their adoration: but the prophet, being acquainted by the angel +Gabriel with the reason of their compliance, and with what he had uttered, was +deeply concerned at his mistake, till this verse was revealed for his +consolation.2 + We are told however by Al Beidāwi, that the more intelligent and +accurate persons reject the aforesaid story; and the verb, here translated +read, signifying also to wish for anything, interpret the passage of the +suggestions of the devil to debauch the affections of those holy persons, or +to employ their minds in vain wishes and desires. + b Or, a day which maketh childless; by which some great misfortune in +war is expressed: as the overthrow the infidels received at Bedr. Some +suppose the resurrection is here intended. + c And shall not take a more severe revenge than the fact deserves. + d By the aggressor's seeking to revenge himself again of the person +injured, by offering him some further violence. + The passage seems to relate to the vengeance which the Moslems should +take of the infidels, for their unjust persecution of them. + + 1 Yahya. 2 Al Beidāwi, Jallalo'ddin, Yahya, &c. See +chapter 16, p. 203. + + + This, because GOD is truth, and because what they invoke besides him is +vanity; and for that GOD is the high, the mighty. + Dost thou not see that GOD sendeth down water from heaven, and the earth +becometh green? for GOD is gracious and wise. + Unto him belongeth whatsoever is in heaven and on earth: and GOD is self- +sufficient, worthy to be praised. + Dost thou not see that GOD hath subjected whatever is in the earth to +your service, and also the ships which sail in the sea, by his command? And +he withholdeth the heaven that it fall not on the earth, unless by his +permission:e for GOD is gracious unto mankind, and merciful. + It is he who hath given you life, and will hereafter cause you to die; +afterwards he will again raise you to life, at the resurrection: but man is +surely ungrateful. + Unto the professors of every religion have we appointed certain rites, +which they observe. Let them not therefore dispute with thee concerning this +matter: but invite them unto thy LORD: for thou followest the right direction. + But if they enter into debate with thee, answer, GOD well knoweth that +which ye do: + GOD will judge between you on the day of resurrection, concerning that +wherein ye now disagree. + Dost thou not know that GOD knoweth whatever is in heaven and on earth? +Verily this is written in the book of his decrees: this is easy with GOD. +70 They worship, besides GOD, that concerning which he hath sent down no +convincing proof, and concerning which they have no knowledge: but the unjust +doers shall have none to assist them. + And when our evident signs are rehearsed unto them, thou mayest perceive, +in the countenances of the unbelievers, a disdain thereof: it wanteth little +but that they rush with violence on those who rehearse our signs unto them. +Say, Shall I declare unto you a worse thing than this? The fire of hell, +which GOD hath threatened unto those who believe not, is worse; and an unhappy +journey shall it be thither. + O men, a parable is propounded unto you; wherefore hearken unto it. +Verily the idols which ye invoke, besides GOD, can never create a single fly, +although they were all assembled for that purpose: and if the fly snatch +anything from them, they cannot recover the same from it.f Weak is the +petitioner, and the petitioned. + They judge not of GOD according to his due estimation: for GOD is +powerful and mighty. + GOD chooseth messengers from among the angels,g and from among men: for +GOD is he who heareth and seeth. + He knoweth that which is before them, and that which is behind them: and +unto GOD shall all things return. + O true believers, bow down, and prostrate yourselves, and worship your +LORD; and work righteousness, that ye may be happy: + and fight in defence of GOD'S true religion, as it behooveth you to fight +for the same. He hath chosen you, and hath not imposed on you any difficulty +in the religion which he hath given you, the religion of your father Abraham: +he hath named you Moslems + + e Which it will do at the last day. + f The commentators say, that the Arabs used to anoint the images of +their gods with some odoriferous composition, and with honey, which the flies +eat, though the doors of the temple were carefully shut, getting in at the +windows or crevices. + Perhaps Mohammed took this argument from the Jews, who pretend that the +temple of Jerusalem, and the sacrifices there offered to the true GOD, were +never annoyed by flies;1 whereas swarms of those insects infested the heathen +temples, being drawn thither by the steam of the sacrifices.2 + g Who are the bearers of the divine revelations to the prophets; but +ought not to be the objects of worship. + + 1 Pirke Aboth c. 5, Sect. 6, 7. 2 Vide Selden, de Diis +Syris, Synt. 2, c. 6. + + + heretofore, and in this book; that our apostle may be a witness against +you at the day of judgment, and that ye may be witnesses against the rest of +mankind. Wherefore be ye constant at prayer; and give alms: and adhere firmly +unto GOD. He is your master; and he is the best master, and the best +protector. + + +________ + + +CHAPTER XXIII. + +ENTITLED, THE TRUE BELIEVERS; REVEALED AT MECCA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + NOW are the true believers happy: + who humble themselves in their prayer, + and who eschew all vain discourse, + and who are doers of alms-deeds; + and who keep themselves from carnal knowledge of any women + except their wives, or the captives which their right hands possess (for +as to them they shall be blameless: + but whosoever coveteth any woman beyond these, they are transgressors): + and who acquit themselves faithfully of their trust, and justly perform +their covenant; + and who observe their appointed times of prayer: +10 these shall be the heirs, + who shall inherit paradise; they shall continue therein forever. + We formerly created man in a finer sort of clay; + afterwards we placed him in the form of seed in a sure receptacle:h + afterwards we made the seed coagulated blood; and we formed the +coagulated blood into a piece of flesh: then we formed the piece of flesh into +bones: and we clothed those bones with flesh: then we produced the same by +another creation.i Wherefore blessed be GOD, the most excellent Creator!j + After this shall ye die: + and afterwards shall ye be restored to life, on the day of resurrection. + And we have created over you seven heavens:k and we are not negligent of +what we have created. + And we send down rain from heaven, by measure; and we cause it to remain +on the earth: we are also certainly able to deprive you of the same. + And we cause gardens of palm-trees, and vineyards, to spring forth for +you by means thereof; wherein ye have many fruits, and whereof ye eat. +20 And we also raise for you a tree springing from Mount Sinai;l which +produceth oil, and a sauce for those who eat. + + h viz., The womb. + i i.e., Producing a perfect man, composed of soul and body. + j See chapter 6, p. 97, note d. + k Literally, seven paths; by which the heavens are meant, because, +according to some expositors they are the paths of the angels and of the +celestial bodies: though the original word also signifies things which are +folded or placed like stories one above another, as the Mohammedans suppose +the heavens to be. + l viz., The olive. The gardens near this mountain are yet famous for +the excellent fruit-trees of almost all sorts which grow there.1 + + 1 Vide Voyages de Thevenot, liv. 2, ch. 9. + + + Ye have likewise an instruction in the cattle; we give you to drink of +the milk which is in their bellies, and ye receive many advantages from them; +and of them do ye eat: + and on them, and on ships, are ye carried.m + We sent Noah heretofore unto his people, and he said, O my people, serve +GOD: ye have no GOD besides him; will ye therefore not fear the consequence of +your worshipping other gods? + And the chiefs of his people, who believed not, said, This is no other +than a man, as ye are: he seeketh to raise himself to a superiority over you. +If GOD had pleased to have sent a messenger unto you, he would surely have +sent angels: we have not heard this of our fore-fathers. + Verily he is no other than a man disturbed with frenzy: wherefore wait +concerning him for a time. + Noah said, O LORD, do thou protect me; for that they accuse me of +falsehood. + And we revealed our orders unto him, saying, Make the ark in our sight; +and according to our revelation. And when our decree cometh to be executed, +and the oven shall boil and pour forth water, + carry into it of every species of animals one pair; and also thy family, +except such of them on whom a previous sentence of destruction hath passed:n +and speak not unto me in behalf of those who have been unjust; for they shall +be drowned. + And when thou and they who shall be with thee shall go up into the ark, +say Praise be unto GOD, who hath delivered us from the ungodly people! +30 And say, O LORD, cause me to come down from this ark with a blessed +descent; for thou art the best able to bring me down from the same with +safety. + Verily herein were signs of our omnipotence; and we proved mankind +thereby. + Afterwards we raised up another generationo after them; + and we sent unto them an apostle from among them,p who said, Worship GOD: +ye have no GOD besides him; will ye therefore not fear his vengeance? + And the chiefs of his people, who believed not, and who denied the +meeting of the life to come, and on whom we had bestowed affluence in this +present life, said, This is no other than a man, as ye are; he eateth of that +whereof ye eat, + and he drinketh of that whereof ye drink: + and if ye obey a man like unto yourselves, ye will surely be sufferers. + Doth he threaten you that after ye shall be dead, and shall become dust +and bones, ye shall be brought forth alive from your graves? + Away, away with that ye are threatened with! + There is no other life besides our present life: we die, and we live; and +we shall not be raised again. +40 This is no other than a man, who deviseth a lie concerning GOD: but we +will not believe him. + Their apostle said, O LORD, defend me; for that they have accused me of +imposture. + God answered, After a little while they shall surely repent their +obstinacy. + Wherefore a severe punishment was justly inflicted on them, and we +rendered them like the refuse which is carried down by a stream. Away +therefore with the ungodly people! + Afterwards we raised up other generationsq after them. + + m The beast more particularly meant in this place is the camel, which +is chiefly used for carriage in the east; being called by the Arabs, the land +ship, on which they pass those seas of sand, the deserts. + n See chapter 11, p. 160, &c. + o Namely, the tribe of Ad, or of Thamud. + p viz., The prophet Hūd, or Sāleh. + q As the Sodomites, Midianites, &c. + + + No nation shall be punished before their determined time; + neither shall they be respited after. Afterwards we sent our apostles, +one after another. So often as their apostle came unto any nation, they +charged him with imposture: and we caused them successively to follow one +another to destruction; and we made them only subjects of traditional stories. +Away therefore with the unbelieving nations! + Afterwards we sent Moses, and Aaron his brother, with our signs and +manifest power, + unto Pharaoh and his princes: but they proudly refused to believe on him; +for they were a haughty people. + And they said, Shall we believe on two men like unto ourselves; whose +people are our servants? +50 And they accused them of imposture: wherefore they became of the number +of those who were destroyed. + And we heretofore gave the book of the law unto Moses, that the children +of Israel might be directed thereby. + And we appointed the son of Mary, and his mother, for a sign: and we +prepared an abode for them in an elevated part of the earth,r being a place of +quiet and security, and watered with running springs. + O apostles, eat of those things which are good;s and work righteousness: +for I well know that which ye do. + This your religion is one religion;t and I am your LORD: wherefore fear +me. + But men have rent the affair of their religion into various sects: every +party rejoiceth in that which they follow. + Wherefore leave them in their confusion, until a certain time.u + Do they think that we hasten unto them the wealth and children which we +have abundantly bestowed on them, + for their good? But they do not understand. + Verily they who stand in awe, for fear of their LORD, +60 and who believe in the signs of their LORD, + and who attribute not companions unto their LORD; + and who give that which they give in alms, their hearts being struck with +dread, for that they must return unto their LORD: + these hasten unto good, and are foremost to obtain the same. + We will not impose any difficulty on a soul, except according to its +ability; with us is a book, which speaketh the truth; and they shall not be +injured. + But their hearts are drowned in negligence, as to this matter: and they +have works different from those we have mentioned; which they will continue to +do, + until when we chastise such of them as enjoy an affluence of fortune, by +a severe punishment,x behold, they cry aloud for help: + + r The commentators tell us the place here intended is Jerusalem, or +Damascus, or Ramlah, or Palestine, or Egypt.1 + But perhaps the passage means the hill to which the Virgin Mary retired +to be delivered, according to the Mohammedan tradition.2 + s These words are addressed to the apostles in general, to whom it was +permitted to eat of all clean and wholesome food; and were spoken to them +severally at the time of their respective mission. Some, however, think them +directed particularly to the Virgin Mary and JESUS, or singly to the latter +(in which case the plural number must be used out of respect only), proposing +the practice of the prophets for their imitation. Mohammed probably designed +in this passage to condemn the abstinence observed by the Christian monks.3 + t See chapter 21, p. 248. + u i.e., Till they shall be slain, or shall die a natural death. + x By which is intended either the overthrow at Bedr, where several of +the chief Korashites lost their lives; or the famine with which the Meccans +were afflicted, at the prayer of the prophet, conceived in these words, O GOD, +set thy foot strongly on Modar (an ancestor of the Koreish), and give them +years like the years of Joseph: whereupon so great a dearth ensued, that they +were obliged to feed on dogs, carrion, and burnt bones.4 + + 1 Al Beidāwi, Jallalo'ddin. 2 See chapter 19, p. 228. + 3 Al Beidāwi. 4 Idem. + + + but it shall be answered them, Cry not for help to-day: for ye shall not +be assisted by us. + My signs were read unto you, but ye turned back on your heels: + proudly elating yourselves because of your possessing the holy temple; +discoursing together by night, and talking foolishly. +70 Do they not therefore attentively consider that which is spoken unto +them; whether a revelation is come unto them which came not unto their fore- +fathers? + Or do they not know their apostle; and therefore reject him? + Or do they say, He is a madman? Nay, he hath come unto them with the +truth; but the greater part of them detest the truth. + If the truth had followed their desires, verily the heavens and the +earth, and whoever therein is, had been corrupted.y But we have brought them +their admonition; and they turn aside from their admonition. + Dost thou ask of them any maintenance for thy preaching? since the +maintenance of thy LORD is better; for he is the most bounteous provider. + Thou certainly invitest them to the right way: + and they who believe not in the life to come, do surely deviate from that +way. + If we had had compassion on them, and taken off from them the calamity +which had befallen them,z they would surely have more obstinately persisted in +their error, wandering in confusion. + We formerly chastised them with a punishment:a yet they did not humble +themselves before their LORD, neither did they make supplications unto him; + until, when we have opened upon them a door, from which a severe +punishmentb hath issued, behold they are driven to despair thereat. +80 It is God who hath created in you the senses of hearing and of sight, +that ye may perceive our judgments, and hearts, that ye may seriously consider +them: yet how few of you give thanks! + It is he who hath produced you in the earth; and before him shall ye be +assembled. + It is he who giveth life, and putteth to death; and to him is to be +attributed the vicissitude of night and day: do ye not therefore understand? + But the unbelieving Meccans say as their predecessors said: + they say, When we shall be dead, and shall have become dust and bones, +shall we really be raised to life? + We have already been threatened with this, and our fathers also +heretofore: this is nothing but fables of the ancients. + Say, Whose is the earth, and whoever therein is, if ye know? + They will answer, GOD'S. Say, Will ye not therefore consider? + Say, Who is the LORD of the seven heavens, and the LORD of the +magnificent throne? + They will answer, They are GOD'S. Say, Will ye not therefore fear him? +90 Say, In whose hand is the kingdom of all things; who protecteth whom he +pleaseth, but is himself protected of none; if ye know? + They will answer, In GOD'S. Say, How therefore are ye bewitched? + + y That is, If there had been a plurality of gods, as the idolaters +contend:1 or, if the doctrine taught by Mohammed had been agreeable to their +inclinations, &c. + z viz., The famine. It is said that the Meccans being reduced to eat +ilhiz, which is a sort of miserable food made of blood and camels' hair, used +by the Arabs in time of scarcity, Abu Sofiān came to Mohammed, and said, Tell +me, I adjure thee by God and the relation that is between us, dost thou think +thou art sent as a mercy unto all creatures; since thou hast slain the fathers +with the sword and the children with hunger?2 + a Namely, the slaughter at Bedr. + b viz., Famine; which is more terrible than the calamities of war.3 + According to these explications, the passage must have been revealed at +Medina; unless it be taken in a prophetical sense. + + 1 See chapter 21, p. 243. 2 Al Beidāwi. 3 Idem. + + + Yea, we have brought them the truth; and they are certainly liars in +denying the same. + GOD hath not begotten issue; neither is there any other god with him: +otherwise every god had surely taken away that which he had created;c and some +of them had exalted themselves above the others.d Far be that from GOD, which +they affirm of him! + He knoweth that which is concealed, and that which is made public: +wherefore far be it from him to have those sharers in his honour which they +attribute to him! + Say, O LORD, If thou wilt surely cause me to see the vengeance with which +they have been threatened; + O LORD, set me not among the ungodly people: + for we are surely able to make thee see that with which we have +threatened them. + Turn aside evil with that which is better:e we well know the calumnies +which they utter against thee. + And say, O LORD I fly unto thee for refuge, against the suggestions of +the devils +100 and I have recourse unto thee, O LORD, to drive them away, that they be +not present with me.f + The gainsaying of the unbelievers ceaseth not until, when death +overtaketh any of them, he saith, O LORD, suffer me to return to life, + that I may do that which is right; in professing the true faith which I +have neglected.g By no means. Verily these are the words which ye shall +speak: + but behind them there shall be a bar,h until the day of resurrection. + When therefore the trumpet shall be sounded, there shall be no relation +between them which shall be regarded on that day; neither shall they ask +assistance of each other. + They whose balances shall be heavy with good works shall be happy; but +they whose balances shall be light are those who shall lose their souls, and +shall remain in hell for ever.i + The fire shall scorch their faces, and they shall writhe their mouths +therein for anguish: + and it shall be said unto them, Were not my signs rehearsed unto you; and +did ye not charge them with falsehood? + They shall answer, O LORD, our unhappiness prevailed over us, and we were +people who sent astray. + O LORD, take us forth from this fire: if we return to our former +wickedness, we shall surely be unjust. + + c And set up a distinct creation and kingdom of his own. + d See chapter 17, p. 210. + e That is, By forgiving injuries, and returning of good for them: which +rule is to be qualified, however, with this proviso; that the true religion +receive no prejudice by such mildness and clemency.1 + f To besiege me: or, as it may also be translated, That they hurt me +not. + g Or, as the word may also import, In the world which I have left; that +is, during the further term of life which shall be granted me, and from which +I have been cut off.2 + h The original word barzakh, here translated bar, primarily signifies +any partition, or interstice, which divides one thing from another; but is +used by the Arabs not always in the same, and sometimes in an obscure sense. +They seem generally to express by it what the Greeks did by the word Hades; +one while using it for the place of the dead, another while for the time of +their continuance in that state, another while for the state itself. It is +defined by their critics to be the interval or space between this world and +the next, or between death and the resurrection; every person who dies being +said to enter into al barzakh; or, as the Greek expresses it, [Greek text].3 +One lexicographer4 tells us that in the Korān it denotes the grave; but the +commentators on this passage expound it a bar, or invincible obstacle, cutting +off all possibility of return into the world, after death. See chapter 25, +where the word again occurs. + Some interpreters understand the words we have rendered behind them, to +mean before them (it being one of those words, of which there are several in +the Arabic tongue, that have direct contrary significations), considering al +Barzakh as a future space, and lying before, and not behind them. + i See the Prelim. Disc. Sect. IV., p. 69. + + 1 Idem. 2 Idem. 3 Vide Pocock. not. in Port. Mosis, +p. 248, &c., and the Prelim Disc. Sect. IV. p. 60. +4 Ebn Maruf, apud Gol. Lex. Arab. col. 254. + + +10 God will say unto them, Be ye driven away with ignominy thereinto: and +speak not unto me to deliver you. + Verily there were a party of my servants, who said, O LORD, we believe: +wherefore forgive us, and be merciful unto us; for thou art the best of those +who show mercy. + But ye received them with scoffs, so that they suffered you to forget my +admonition,j and ye laughed them to scorn. + I have this day rewarded them, for that they suffered the injuries ye +offered them with patience: verily they enjoy great felicity. + God will say, What number of years have ye continued on earth? + They will answer, We have continued there a day, or part of a day:k but +ask those who keep account.l + God will say, Ye have tarried but a while, if ye knew it. + Did ye think that we had created you in sport, and that ye should not be +brought again before us? Wherefore let GOD be exalted, the King, the Truth! +There is no GOD besides him, the LORD of the honourable throne. Whoever +together with the true GOD shall invoke another god, concerning whom he hath +no demonstrative proof, shall surely be brought to an account for the same +before his LORD. Verily the infidels shall not prosper. + Say, O LORD, pardon, and show mercy; for thou art the best of those who +show mercy. + + + +_______ + + + +CHAPTER XXIV. + +ENTITLED, LIGHT;m REVEALED AT MEDINA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + THIS Sura have we sent down from heaven; and have ratified the same; and +we have revealed evident signs, that ye may be warned. + The whore, and the whoremonger, shall ye scourge with a hundred stripes.n +And let not compassion towards them prevent you from executing the judgment of +GOD;o if ye believe in GOD and the last day: and let some of the true +believers be witnesses of their punishment.p + + j Being unable to prevail on you by their remonstrances, because of the +contempt wherein ye held them. + k The time will seem thus short to them in comparison to the eternal +duration of their torments, or because the time of their living in the world +was the time of their joy and pleasure; it being usual for the Arabs to +describe what they like as of short, and what they dislike, as of long +continuance. + l That is, the angels, who keep account of the length of men's lives +and of their works, or any other who may have leisure to compute; and not us, +whose torments distract our thoughts and attention. + m This title is taken from an allegorical comparison made between light +and GOD, or faith in him, about the middle of the chapter. + n This law is not to be understood to relate to married people, who are +of free condition; because adultery in such, according to the Sonna, is to be +punished by stoning.1 + o i.e., Be not moved by pity, either to forgive the offenders, or to +mitigate their punishment. Mohammed was for so strict and impartial an +execution of the laws, that he is reported to have said, If Fātema the +daughter of Mohammed steal, let her hand be struck off.2 + p That is, Let the punishment be inflicted in public, and not in +private; because the ignominy of it is more intolerable than the smart, and +more likely to work a reformation on the offender. Some say there ought to be +three persons present at the least; but others think two, or even one, to be +sufficient.1 + + 1 See chapter 4, p. 55 and 57. 2 Al Beidāwi. + 1 Idem. + + + The whoremonger shall not marry any other than a harlot, or an +idolatress. And a harlot shall no man take in marriage, except a whoremonger, +or an idolater. And this kind of marriage is forbidden the true believers.q + But as to those who accuse women of reputation of whoredom,r and produce +not four witnesses of the fact,s scourge them with fourscore stripes, and +receive not their testimony forever; for such are infamous prevaricators; + excepting those who shall afterwards repent, and amend; for unto such +will GOD be gracious and merciful. + They who shall accuse their wives of adultery, and shall have no +witnesses thereof, besides themselves; the testimony which shall be required +of one of them shall be, that he swear four times by GOD that he speaketh the +truth: + and the fifth time that he imprecate the curse of GOD on him if he be a +liar. + And it shall avert the punishment from the wife, if she swear four times +by GOD that he is a liar; + and if the fifth time she imprecate the wrath of GOD on her, if he +speaketh the truth.t +10 If it were not for the indulgence of GOD towards you, and his mercy, and +that GOD is easy to be reconciled, and wise, he would immediately discover +your crimes. + + q The preceding passage was revealed on account of the meaner and more +indigent Mohājerins, or refugees, who sought to marry the whores of the +infidels, taken captives in war, for the sake of the gain which they made by +prostituting themselves. Some think the prohibition was special, and regarded +only the Mohājerins before mentioned; and others are of opinion it was +general; but it is agreed to have been abrogated by the words which follow in +this chapter, Marry the single women among you; harlots being comprised under +the appellation of single women.2 + It is supposed by some that not marriage, but unlawful commerce with +such women is here forbidden. + r The Arabic word, mohsināt, properly signifies women of unblamable +conduct; but to bring the chastisement after mentioned on the calumniator, it +is also requisite that they be free women, of ripe age, having their +understandings perfect, and of the Mohammedan religion. Though the word be of +the feminine gender, yet men are also supposed to be comprised in this law. + Abu Hanīfa was of opinion that the slanderer ought to be scourged in +public, as well as the fornicator; but the generality are against him.3 + s See chapter 4, p. 55. + t In case both swear, the man's oath discharges him from the imputation +and penalty of slander, and the woman's oath frees her from the imputation and +penalty of adultery: but though the woman do swear to her innocence, yet the +marriage is actually void, or ought to be declared void by the judge: because +it is not fit they should continue together after they have come to these +extremities.4 + + 2 Idem, Jallalo'ddin. 3 Idem. 4 Idem. + + + As to the party among you who have published the falsehood concerning +Ayesha,u think it not to be an evil unto you: on the contrary, it is better +for you.x Every man of them shall be punished according to the injustice of +which he hath been guilty;y and he among them who hath undertaken to aggravate +the samez shall suffer a grievous punishment. + Did not the faithful men, and the faithful women, when ye heard this, +judge in their own minds for the best; and say, This is a manifest falsehood? + Have they produced four witnesses thereof? wherefore since they have not +produced the witnesses, they are surely liars in the sight of GOD. + Had it not been for the indulgence of GOD towards you, and his mercy, in +this world and in that which is to come, verily a grievous punishment had been +inflicted on you, for the calumny which ye have spread: when ye published that +with your tongues, and spoke that with your mouths, of which ye had no +knowledge; and esteemed it to be light, whereas it was a matter of importance +in the sight of GOD. + When ye heard it, did ye say, It belongeth not unto us, that we should +talk of this matter: GOD forbid! this is a grievous calumny. + GOD warneth you, that ye return not to the like crime forever; if ye be +true believers. + And GOD declareth unto you his signs; for GOD is knowing and wise. + Verily they who love that scandal be published of those who believe, +shall receive a severe punishment + both in this world and in the next. GOD knoweth, but ye know not. +20 Had it not been for the indulgence of GOD towards you and his mercy, and +that GOD is gracious and merciful, ye had felt his vengeance. + O true believers, follow not the steps of the devil: for whosoever shall +follow the steps of the devil, he will command them filthy crimes, and that +which is unlawful. If it were not for the indulgence of GOD, and his mercy +towards you, there had not been so much as one of you cleansed from his guilt +forever: but GOD cleanseth whom he pleaseth; for GOD both heareth and knoweth. + + u For the understanding of this passage, it is necessary to relate the +following story: + Mohammed having undertaken an expedition against the tribe of Mostalak, +in the sixth year of the Hejra, took his wife Ayesha with him, to accompany +him. In their return, when they were not far from Medina, the army removing +by night, Ayesha, on the road, alighted from her camel, and stepped aside on a +private occasion: but, on her return, perceiving she had dropped her necklace, +which was of onyxes of Dhafār, she went back to look for it; and in the +meantime her attendants, taking it for granted, that she was got into her +pavilion (or little tent surrounded with curtains, wherein women are carried +in the east) set it again on the camel, and led it away. When she came back +to the road, and saw her camel was gone, she sat down there, expecting that +when she was missed some would be sent back to fetch her; and in a little time +she fell asleep. Early in the morning, Safwān Ebn al Moattel, who had stayed +behind to rest himself, coming by, and perceiving somebody asleep, went to see +who it was and knew her to be Ayesha; upon which he waked her, by twice +pronouncing with a low voice these words, We are God's, and unto him must we +return. Then Ayesha immediately covered herself with her veil; and Safwān set +her on his own camel, and led her after the army, which they overtook by noon, +as they were resting. + This accident had like to have ruined Ayesha, whose reputation was +publicly called in question, as if she had been guilty of adultery with +Safwān; and Mohammed himself knew not what to think, when he reflected on the +circumstances of the affair, which were improved by some malicious people very +much to Ayesha's dishonour; and notwithstanding his wife's protestations of +her innocence, he could not get rid of his perplexity, nor stop the mouths of +the censorious, till about a month after, when this passage was revealed, +declaring the accusation to be unjust.1 + x The words are directed to the prophet, and to Abu Becr, Ayesha, and +Safwān, the persons concerned in this false report; since, besides the amends +they might expect in the next world, GOD had done them the honour to clear +their reputations by revealing eighteen verses expressly for that purpose.2 + y The persons concerned in spreading the scandal were Abd'allah Ebn +Obba (who first raised it, and inflamed the matter to the utmost, out of +hatred to Mohammed), Zeid Ebn Refāa, Hassān Ebn Thabet, Mestah Ebn Othātha, a +great-grandson of Abd'almotalleb's, and Hamna Bint Jahash: and every one of +them received fourscore stripes, pursuant to the law ordained in this chapter, +except only Abd'allah, who was exempted, being a man of great consideration.3 + It is said that, as a farther punishment, Hassān and Mestah became +blind, and that the former of them also lost the use of both his hands.4 + z viz., Abd'allah Ebn Obba , who had not the grace to become a true +believer, but died an infidel.5 + + 1 Al Bokhari in Sonna, Al Beidāwi, Jallalo'ddin, &c. Vide Abu'lf. Vit. +Moh. p. 82, &c., and Gagnier, Vie de Mahomet, lib. 4. c. 7. +2 Al Beidāwi. 3 Abulfeda, Vit. Moh. p. 83. 4 Al Beidāwi. + 5 See chapter 9, p. 144. + + + Let not those among you, who possess abundance of wealth and have +ability, swear that they will not give unto their kindred, and the poor, and +those who have fled their country for the sake of GOD'S true religion: but let +them forgive, and act with benevolence towards them. Do ye not desire that +GOD should pardon you?a And GOD is gracious and merciful. + Moreover they who falsely accuse modest women, who behave in a negligent +manner,b and are true believers, shall be cursed in this world, and in the +world to come; and they shall suffer a severe punishment.c + One day their own tongues shall bear witness against them, and their +hands, and their feet, concerning that which they have done. + On that day shall GOD render unto them their just due; and they shall +know that GOD is the evident truth. + The wicked women should be joined to the wicked men, and the wicked men +to the wicked women; but the good women should be married to the good men, and +the good men to the good women. These shall be cleared from the calumnies +which slanderers speak of them;d they shall obtain pardon, and an honourable +provision. + O true believers, enter not any houses, besides your own houses, until ye +have asked leave, and have saluted the family thereof:e this is better for +you; peradventure ye will be admonished. + And if ye shall find no person in the houses, yet do not enter them, +until leave be granted you: and if it be said unto you, Return back, do ye +return back. This will be more decent for you:f and GOD knoweth that which ye +do. + It shall be no crime in you, that ye enter uninhabited houses,g wherein +ye may meet with a convenience. GOD knoweth that which ye discover, and that +which ye conceal. +30 Speak unto the true believers, that they restrain their eyes, and keep +themselves from immodest actions: this will be more pure for them; for GOD is +well acquainted with that which they do. + + a This passage was revealed on account of Abu Becr: who swore that he +would not for the future bestow anything on Mestah, though he was his mother's +sister's son, and a poor Mohājer or refugee, because he had joined in +scandalizing his daughter Ayesha. But on Mohammed's reading this verse to +him, he continued Mestah's pension.1 + b i.e., Who may be less careful in their conduct, and more free in +their behaviour, as being conscious of no ill. + c Though the words be general, yet they principally regard those who +should calumniate the prophet's wives. According to a saying of Ebn Abbas, if +the threats contained in the whole Korān be examined, there are none so severe +as those occasioned by the false accusation of Ayesha; wherefore he thought +even repentance would stand her slanderers in no stead.2 + d Al Beidāwi observes, on this passage, that GOD cleared four persons, +by four extraordinary testimonies: for he cleared Joseph by the testimony of a +child in his mistress's family;3 Moses, by means of the stone which fled away +with his garments;4 Mary, by the testimony of her infant;5 and Ayesha, by +these verses of the Korān. + e To enter suddenly or abruptly into any man's house or apartment, is +reckoned a great incivility in the east; because a person may possibly be +surprised in an indecent action or posture, or may have something discovered +which he would conceal. It is said, that a man came to Mohammed, and wanted +to know whether he must ask leave to go in to his sister; which being answered +in the affirmative, he told the prophet that his sister had nobody else to +attend upon her, and it would be troublesome to ask leave every time he went +in to her. What, replied Mohammed, wouldest thou see her naked?6 + f Than to be importunate for admission, or to wait at the door. + g i.e., Which are not the private habitation of a family; such as +public inns, shops, sheds, &c. + + 1 Al Beidāwi, Jallalo'ddin. 2 Al Beidāwi. 3 See +chapter 12, p. 172. +4 See chapter 2, p. 7, and chapter 33. 5 See chapter 19, p. 229. + 6 Al Beidāwi. + + + And speak unto the believing women, that they restrain their eyes, and +preserve their modesty, and discover not their ornaments,h except what +necessarily appeareth thereof;i and let them throw their veils over their +bosoms,j and not show their ornaments, unless to their husbands,k or their +fathers, or their husbands' fathers, or their sons, or their husbands' sons, +or their brothers, or their brothers' sons, or their sisters' sons,l or their +women,m or the captives which their right hands shall possess,n or unto such +men as attend them, and have no need of women,o or unto children, who +distinguish not the nakedness of women. And let them not make a noise with +their feet, that their ornaments which they hide may thereby be discovered.p +And be ye all turned unto GOD, O true believers, that ye may be happy. + Marry those who are singleq among you, and such as are honest of your +men-servants and your maid-servants: if they be poor, GOD will enrich them of +his abundance; for GOD is bounteous and wise. + And let those who find not a match, keep themselves from fornication, +until GOD shall enrich them of his abundance. And unto such of your slavesr +as desire a written instrument allowing them to redeem themselves on paying a +certain sum,s write one, if ye know good in them;t and give them of the riches +of GOD, which he hath given you.u And compel not your maid-servants to +prostitute themselves, if they be willing to live chastely; that ye may seek +the casual advantage of this present life;x but whoever shall compel them +thereto, verily GOD will be gracious and merciful unto such women after their +compulsion. + + h As their clothes, jewels, and the furniture of their toilet; much +less such parts of their bodies as ought not be seen. + i Some think their outward garments are here meant; and others their +hands and faces: it is generally held, however, that a free woman ought not to +discover even those parts, unless to the persons after excepted, or on some +unavoidable occasion, as their giving evidence in public, taking advice or +medicines in case of sickness, &c. + j Taking care to cover their heads, necks, and breasts. + k For whose sake it is that they adorn themselves, and who alone have +the privilege to see their whole body. + l These near relations are also excepted, because they cannot avoid +seeing them frequently, and there is no great danger to be apprehended from +them. They are allowed, therefore, to see what cannot well be concealed in so +familiar an intercourse,1 but no other part of their body, particularly +whatever is between the navel and the knees.2 + Uncles not being here particularly mentioned, it is a doubt whether they +may be admitted to see their nieces. Some think they are included under the +appellation of brothers: but others are of opinion that they are not comprised +in this exception; and give this reason for it, viz., lest they should +describe the persons of their nieces to their sons.3 + m That is, such as are of the Mohammedan religion; it being reckoned by +some unlawful, or, at least, indecent, for a woman, who is a true believer, to +uncover herself before one who is an infidel, because she will hardly refrain +describing her to the men: but others suppose all women in general are here +excepted; for, in this particular, doctors differ.4 + n Slaves of either sex are included in this exception, and, as some +think, domestic servants who are not slaves; as those of a different nation. +It is related, that Mohammed once made a present of a man-slave to his +daughter Fātema; and when he brought him to her, she had on a garment which +was so scanty that she was obliged to leave either her head or her feet +uncovered: and that the prophet, seeing her in great confusion on that +account, told her, she need be under no concern, for that there was none +present besides her father and her slave.5 + o Or have no desire to enjoy them; such as decrepit old men, and +deformed or silly persons, who follow people as hangers-on, for their spare +victuals, being too despicable to raise either a woman's passion, or a man's +jealousy. Whether eunuchs are comprehended under this general designation, is +a question among the learned.6 + p By shaking the rings, which the women in the east wear about their +ankles, and are usually of gold or silver.7 The pride which the Jewish ladies +of old took in making a tinkling with these ornaments of their feet, is (among +other things of that nature) severely reproved by the prophet Isaiah.8 + q i.e., Those who are unmarried of either sex; whether they have been +married before or not. + r Of either sex. + s Whereby the master obliges himself to set his slave at liberty, on +receiving a certain sum of money, which the slave undertakes to pay. + t That is, if ye have found them faithful, and have reason to believe +they will perform their engagement. + u Either by bestowing something on them of your own substance, or by +abating them a part of their ransom. Some suppose these words are directed, +not to the masters only, but to all Moslems in general; recommending it to +them to assist those who have obtained their freedom, and paid their ransom, +either out of their own stock, or by admitting them to have a share in the +public alms.1 + x It seems Abda'llah Ebn Obba had six women-slaves, on whom he laid a +certain tax, which he obliged them to earn by the prostitution of their +bodies: and one of them made her complaint to Mohammed, which occasioned the +revelation of this passage.2 + + 1 Idem. 2 Jallalo'ddin. 3 Al Beidāwi. 4 +Idem, Jallalo'ddin. 5 Idem. +6 Idem, Yahya, &c. 7 Idem 8 Isaiah iii. 16 and 18. + 1 Al Beidāwi. 2 Idem, Jallalo'ddin + + + And now have we revealed unto you evident signs, and a history like unto +some of the histories of those who have gone before you,y and an admonition +unto the pious. + GOD is the light of heaven and earth: the similitude of his light is as a +niche in a wall, wherein a lamp is placed, and the lamp enclosed in a case of +glass; the glass appears as it were a shining star. It is lighted with the +oil of a blessed tree, an olive neither of the east, nor of the west:z it +wanteth little but that the oil thereof would give light, although no fire +touched it. This is light added unto light:a GOD will direct unto his light +whom he pleaseth. GOD propoundeth parables unto men; for GOD knoweth all +things. + In the houses which GOD hath permitted to be raised,b and that his name +be commemorated therein! men celebrate his praise in the same, morning and +evening, + whom neither merchandising nor selling diverteth from the remembering of +GOD, and the observance of prayer, and the giving of alms; fearing the day +whereon men's hearts and eyes shall be troubled; + that GOD may recompense them according to the utmost merit of what they +shall have wrought, and may add unto them of his abundance a more excellent +reward; for GOD bestoweth on whom he pleaseth without measure. + But as to the unbelievers, their works are like the vapor in a plain,c +which the thirsty traveller thinketh to be water, until, when he cometh +thereto, he findeth it to be nothing; but he findeth GOD with him,d and he +will fully pay him his account; and GOD is swift in taking an account; + + y i.e., The story of the false accusation of Ayesha, which resembles +those of Joseph and the Virgin Mary.3 + z But of a more excellent kind. Some think the meaning to be that the +tree grows neither in the eastern nor the western parts, but in the midst of +the world, namely, in Syria, where the best olives grow.4 + a Or a light whose brightness is doubly increased by the circumstances +above mentioned. + The commentators explain this allegory, and every particular of it, with +great subtlety; interpreting the light here described to be the light revealed +in the Korān, or God's enlightening grace in the heart of man; and in divers +other manners. + b The connection of these words is not very obvious. Some suppose they +ought to be joined with the preceding words, Like a niche, or It is lighted in +the houses, &c., and that the comparison is more strong and just, by being +made to the lamps in Mosques, which are larger than those in private houses. +Some think they are rather to be connected with the following words, Men +praise, &c. And others are of opinion they are an imperfect beginning of a +sentence, and that the words, Praise ye God, or the like, are to be +understood. However, the houses here intended are those set apart for divine +worship; or particularly the three principal temples of Mecca, Medina, and +Jerusalem.5 + c The Arabic word Serāb signifies that false appearance which, in the +eastern countries, is often seen in sandy plains about noon, resembling a +large lake of water in motion, and is occasioned by the reverberation of the +sunbeams. It sometimes tempts thirsty travellers out of their way, but +deceives them when they come near, either going forward (for it always appears +at the same distance), or quite vanishing.1 + d That is, He will not escape the notice or vengeance of GOD. + + 3 Iidem. 4 Iidem. 4 Al Beidāwi. + + +40 or, as the darkness in a deep sea, covered by waves riding on waves, +above which are clouds, being additions of darkness one over the other; when +one stretcheth forth his hand, he is far from seeing it. And unto whomsoever +GOD shall not grant his light, he shall enjoy no light at all. + Dost thou not perceive that all creatures both in heaven and earth praise +GOD: and the birds also, extending their wings? Every one knoweth his prayer, +and his praise: and GOD knoweth that which they do. + Unto GOD belongeth the kingdom of heaven and earth; and unto GOD shall be +the return at the last day. + Dost thou not see that GOD gently driveth forward the clouds, and +gathereth them together, and then layeth them on heaps? Thou also seest the +rain, which falleth from the midst thereof; and God sendeth down from heaven +as it were mountains, wherein there is hail; he striketh therewith whom he +pleaseth, and turneth the same away from whom he pleaseth: the brightness of +his lightning wanteth but little of taking away the sight. + GOD shifteth the night, and the day: verily herein is an instruction unto +those who have sight. And GOD hath created every animal of water;e one of +them goeth on his belly, and another of them walketh upon two feet, and +another of them walketh upon four feet: GOD createth that which he pleaseth; +for GOD is almighty. + Now have we sent down evident signs: and GOD directeth whom he pleaseth +into the right way. + The hypocrites say, We believe in GOD, and on his apostle; and we obey +them: yet a part of them turneth back, after this; but these are not really +believers. + And when they are summoned before GOD and his apostle, that he may judge +between them; behold, a part of them retire: + but if the right had been on their side, they would have come and +submitted themselves unto him. + Is there an infirmity in their hearts? Do they doubt? Or do they fear +lest GOD and his apostle act unjustly towards them? But themselves are the +unjust doers.f +50 The saying of the true believers, when they are summoned before GOD and +his apostle, that he may judge between them, is no other than that they say, +We have heard, and do obey: and these are they who shall prosper. + Whoever shall obey GOD and his apostle, and shall fear GOD, and shall be +devout towards him; these shall enjoy great felicity. + They swear by GOD, with a most solemn oath, that if thou commandest them, +they will go forth from their houses and possessions. Say, Swear not to a +falsehood: obedience is more requisite: and GOD is well acquainted with that +which ye do. + + e This assertion, which has already occurred in another place,2 being +not true in strictness, the commentators suppose that by water is meant seed; +or else that water is mentioned only as the chief cause of the growth of +animals, and a considerable and necessary constituent part of their bodies. + f This passage was occasioned by Bashir the hypocrite, who, having a +controversy with a Jew, appealed to Caab Ebn al Ashraf, whereas the Jew +appealed to Mohammed;3 or, as others tell us, by Mogheira Ebn Wayel, who +refused to submit a dispute he had with Al. to the prophet's decision.4 + + 1 Vide Q. Curt. de rebus Alex. lib. 7, et Gol. in Alfrag. p. 111, et in +Adag. Arab. ad calcem Gram. Erp. p. 93. 2 Chapter 21, p. 243. +3 See chapter 4, p. 61. 4 Al Beidāwi + + + Say, Obey GOD, and obey the apostle: but if ye turn back, verily it is +expected of him that he perform his duty, and of you that ye perform your +duty; and if ye obey him, ye shall be directed, but the duty of our apostle is +only public preaching. + GOD promiseth unto such of you as believe, and do good works, that he +will cause them to succeed the unbelievers in the earth, as he caused those +who were before you to succeed the infidels of their time;g and that he will +establish for them their religion which pleaseth them, and will change their +fear into security. They shall worship me; and shall not associate any other +with me. But whoever shall disbelieve after this, they will be the wicked +doers. + Observe prayer, and give alms, and obey the apostle; that ye may obtain +mercy. + Think not that the unbelievers shall frustrate the designs of God on +earth: and their abode hereafter shall be hell fire; a miserable journey shall +it be thither! + O true believers, let your slaves and those among you who shall not have +attained the age of puberty, ask leave of you, before they come into your +presence, three times in the day;h namely, before the morning prayer,i and +when ye lay aside your garments at noon,j and after the evening prayer.k +These are the three times for you to be private: it shall be no crime in you, +or in them, if they go in to you without asking permission after these times, +while ye are in frequent attendance, the one of you on the other. Thus GOD +declareth his signs unto you; for GOD is knowing and wise. + And when your children attain the age of puberty, let them ask leave to +come into your presence at all times, in the same manner as those who have +attained that age before them, ask leave. Thus GOD declareth his signs unto +you; and GOD is knowing and wise. + As to such women as are past child-bearing, who hope not to marry again, +because of their advanced age; it shall be no crime in them, if they lay aside +their outer garments, not showing their ornaments; but if they abstain from +this, it will be better for them.l GOD both heareth and knoweth. +60 It shall be no crime in the blind, nor shall it be any crime in the +lame, neither shall it be any crime in the sick, or in yourselves, that ye eat +in your houses,m or in the houses of your fathers, or the houses of your +mothers, or in the houses of your brothers, or the houses of your sisters, or +the houses of your uncles on the father's side, or the houses of your aunts on +the father's side, or the houses of your uncles on the mother's side, the +houses of your aunts on the mother's side, or in those houses the keys whereof +ye have in your possession, or in the house of your friend. It shall not be +any crime in you whether ye eat together, or separately.n + + g i.e., As he caused the Israelites to dispossess the Canaanites, &c. + h Because there are certain times when it is not convenient, even for a +domestic, or a child, to come in to one without notice. It is said this +passage was revealed on account of Asma Bint Morthed, whose servant entered +suddenly upon her, at an improper time; but others say, it was occasioned by +Modraj Ebn Amru, then a boy, who, being sent by Mohammed to call Omar to him, +went directly into the room where he was, without giving notice, and found him +taking his noon's nap, and in no very decent posture; at which Omar was so +ruffled, that he wished GOD would forbid even their fathers, and children, to +come in to them abruptly, at such times.1 + i Which is the time of people's rising from their beds, and dressing +themselves for the day. + j That is, when ye take off your upper garments to sleep at noon; which +is a common custom in the east, and all warm countries. + k When ye undress yourselves to prepare for bed. Al Beidāwi adds a +fourth season, when permission to enter must be asked, viz., at night: but +this follows of course. + l See before, p. 266. + m i.e., Where your wives or families are; or in the houses of your +sons, which may be looked on as your own. + This passage was designed to remove some scruples or superstitions of +the Arabs in Mohammed's time; some of whom thought their eating with maimed or +sick people defiled them; others imagined they ought not to eat in the house +of another, though ever so nearly related to them, or though they were +entrusted with the key and care of the house in the master's absence, and +might therefore conclude it would be no offence; and others declined eating +with their friends though invited, lest they should be burthensome.1 The +whole passage seems to be no more than a declaration that the things scrupled +were perfectly innocent; however, the commentators say it is now abrogated, +and that it related only to the old Arabs, in the infancy of Mohammedism. + n As the tribe of Leith thought it unlawful for a man to eat alone; and +some of the Ansārs, if they had a guest with them, never ate but in his +company; so there were others who refused to eat with any, out of a +superstitious caution lest they should be defiled, or out of a hoggish +greediness.2 + + 1 Idem. + + + And when ye enter any houses, salute one anothero on the part of GOD, +with a blessed and a welcome salutation. Thus GOD declareth his signs unto +you, that ye may understand. + Verily they only are true believers, who believe in GOD and his apostle, +and when they are assembled with him on any affair,p depart not, until they +have obtained leave of him. Verily they who ask leave of thee are those who +believe in GOD and his apostle. When therefore they ask leave of thee to +depart, on account of any business of their own, grant leave unto such of them +as thou shalt think fit, and ask pardon for them of GOD;q for GOD is gracious +and merciful. + Let not the calling of the apostle be esteemed among you, as your calling +the one to the other.r GOD knoweth such of you as privately withdraw +themselves from the assembly, taking shelter behind one another. But let +those who withstand his command take heed, lest some calamity befall them in +this world, or a grievous punishment be inflicted on them in the life to come. + Doth not whatever is in heaven and on earth belong unto GOD? He well +knoweth what ye are about: and on a certain day they shall be assembled before +him; and he shall declare unto them that which they have done; for GOD knoweth +all things. + + o Literally yourselves; that is, according to al Beidāwi, the people of +the house, to whom ye are united by the ties of blood, and by the common bond +of religion. And if there be nobody in the house, says Jallalo'ddin, salute +yourselves, and say, Peace be on us, and on the righteous servants of God: for +the angels will return your salutation. + p As, at public prayers, or a solemn feast, or at council, or on a +military expedition. + q Because such departure, though with leave, and on a reasonable +excuse, is a kind of failure in the exact performance of their duty; seeing +they prefer their temporal affairs to the advancement of the true religion.3 + r These words are variously interpreted; for their meaning may be, +either, Make not light of the apostle's summons, as ye would of another +person's of equal condition with yourselves, by not obeying it, or by +departing out of, or coming into, his presence without leave first obtained; +or, Think not that when the apostle calls upon God in prayer, it is with him, +as with you, when ye prefer a petition to a superior, who sometimes grants, +but as often denies, your suit; or, Call not to the apostle, as ye do to one +another, that is, by name, or familiarly and with a loud voice; but make use +of some honourable compellation, as, O apostle of GOD, or, O prophet of GOD, +and speak in an humble modest manner.4 + + 1 Idem, Jallalo'ddin. 2 Iidem. 3 Al Beidāwi. + 4 Idem, Jallalo'ddin, &c. + + + + + +CHAPTER XXV. + +ENTITLED, AL FORKAN; REVEALED AT MECCA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + BLESSED be he who hath revealed the Forkans unto his servant, that he may +be a preacher to all creatures: + unto whom belongeth the kingdom of heaven and of earth: who hath begotten +no issue; and hath no partner in his kingdom: who hath created all things, and +disposed the same according to his determinate will. + Yet have they taken other gods besides him; which have created nothing, +but are themselves created:t + and are able neither to avert evil from, nor to procure good unto +themselves; and have not the power of death, or of life, or of raising the +dead. + And the unbelievers say, This Koran is no other than a forgery which he +hath contrived; and other people have assisted him therein:u but they utter an +unjust thing, and a falsehood. + They also say, These are fables of the ancients, which he hath caused to +be written down; and they are dictated unto him morning and evening. + Say, He hath revealed it, who knoweth the secrets in heaven and earth: +verily he is gracious and merciful. + And they say, What kind of apostle is this? He eateth food, and walketh +in the streets,x as we do: unless an angel be sent down unto him, and become a +fellow preacher with him; + or unless a treasure be cast down unto him; or he have a garden, of the +fruit whereof he may eat; we will not believe. The ungodly also say, Ye +follow no other than a man who is distracted. +10 Behold what they liken thee unto. But they are deceived; neither can +they find a just occasion to reproach thee. + Blessed be he, who, if he pleaseth, will make for thee a better provision +than this which they speak of; namely, gardens through which rivers flow: and +he will provide thee palaces. + But they reject the belief of the hour of judgment, as a falsehood: and +we have prepared for him, who shall reject the belief of that hour, burning +fire; + when it shall see them from a distant place, they shall hear it furiously +raging and roaring. + And when they shall be cast, bound together, into a strait place thereof, +they shall there call for death; + but it shall be answered them, Call not this day for one death, but call +for many deaths. + Say, Is this better, or a garden of eternal duration, which is promised +unto the pious? It shall be given unto them for a reward, and a retreat: + + s Which is one of the names of the Korān. See the Prelim. Disc. Sect. +III. p. 44. + t Being either the heavenly bodies, or idols, the works of men's hands. + u See chapter 16, p. 203. It is supposed the Jews are particularly +intended in this place; because they used to repeat passages of ancient +history to Mohammed, on which he used to discourse and make observations.1 + x Being subject to the same wants and infirmities of nature, and +obliged to submit to the same low means of supporting himself and his family, +with ourselves. The Meccans were acquainted with Mohammed, and with his +circumstances and way of life, too well to change their old familiarity into +the reverence due to the messenger of GOD; for a prophet hath no honour in his +own country. + + 1 Al Beidāwi. + + + therein shall they have whatever they please, continuing in the same +forever. This is a promise to be demanded at the hands of thy LORD. + On a certain day he shall assemble them, and whatever they worship, +besides GOD; and shall say unto the worshipped, Did ye seduce these my +servants; or did they wander of themselves from the right way? + They shall answer, GOD forbid! It was not fitting for us, that we should +take any protectors besides thee: but thou didst permit them and their fathers +to enjoy abundance; so that they forgot thy admonition, and became lost +people. +20 And God shall say unto their worshippers, Now have these convinced you +of falsehood, in that which ye say: they can neither avert your punishment, +nor give you any assistance. + And whoever of you shall be guilty of injustice, him will we cause to +taste a grievous torment. + We have sent no messengers before thee, but they ate food, and walked +through the streets: and we make some of you an occasion of trial unto +others.y Will ye persevere with patience? since the LORD regardeth your +perseverance. + They who hope not to meet us at the resurrection say, Unless the angels +be sent down unto us, or we see our LORD himself, we will not believe. Verily +they behave themselves arrogantly; and have transgressed with an enormous +transgression. + The day whereon they shall see the angels,z there shall be no glad +tidings on that day for the wicked; and they shall say, Be this removed far +from us? + and we will come unto the work which they shall have wrought, and we will +make it as dust scattered abroad. + On that day shall they who are destined to paradise be more happy in an +abode, and have a preferable place of repose at noon.a + On that day the heaven shall be cloven in sunder by the clouds, and the +angels shall be sent down, descending visibly therein.b + On that day the kingdom shall of right belong wholly unto the Merciful; +and that day shall be grievous for the unbelievers. + On that day the unjust personc shall bite his hand for anguish and +despair, and shall say, Oh that I had taken the way of truth with the apostle! + + y Giving occasion of envy, repining, and malice; to the poor, mean, and +sick, for example, when they compare their own condition with that of the +rich, the noble, and those who are in health: and trying the people to whom +prophets are sent, by those prophets.1 + z viz., At their death, or at the resurrection. + a For the business of the day of judgment will be over by that time; +and the blessed will pass their noon in paradise, and the damned in hell.2 + b i.e., They shall part and make way for the clouds which shall descend +with the angels, bearing the books wherein every man's actions are recorded. + c It is supposed by some that these words particularly relate to Okba +Ebn Abi Moait, who used to be much in Mohammed's company, and having once +invited him to an entertainment, the prophet refused to taste of his meat +unless he would profess Islām; which accordingly he did. Soon after, Okba, +meeting Obba Ebn Khalf, his intimate friend, and being reproached by him for +changing his religion, assured him that he had not, but had only pronounced +the profession of faith to engage Mohammed to eat with him, because he could +not for shame let him go out of his house without eating. However, Obba +protested that he would not be satisfied, unless he went to Mohammed, and set +his foot on his neck, and spit in his face: which Okba, rather than break with +his friend, performed in the public hall, where he found Mohammed sitting; +whereupon the prophet told him that if ever he met him out of Mecca, he would +cut off his head. And he was as good as his word: for Okba, being afterwards +taken prisoner at the battle of Bedr, had his head struck off by Ali at +Mohammed's command. As for Obba, he received a wound from the prophet's own +hand, at the battle of Ohod, of which he died at his return to Mecca.3 + + 1 Idem, Jallal. 2 Idem. 3 Al Beidāwi. Vide Gagnier, +Vie de Mahom. vol. I, p. 362. + + +30 Alas for me! Oh that I had not taken such a oned for my friend! + He seduced me from the admonition of God, after it had come unto me: for +the devil is the betrayer of man. + And the apostle shall say, O LORD, verily my people esteemed this Korān +to be a vain composition. + In like manner did we ordain unto every prophet an enemy from among the +wicked: but thy LORD is a sufficient director and defender. + The unbelievers say, Unless the Koran be sent down unto him entire at +once,e we will not believe. But in this manner have we revealed it, that we +might confirm thy heart thereby,f and we have dictated it gradually, by +distinct parcels. + They shall not come unto thee with any strange question; but we will +bring thee the truth in answer, and a most excellent interpretation. + They who shall be dragged on their faces into hell shall be in the worst +condition, and shall stray most widely from the way of salvation. + We heretofore delivered unto Moses the book of the law; and we appointed +him Aaron his brother for a counsellor. + And we said unto them, Go ye to the people who charge our signs with +falsehood. And we destroyed them with a signal destruction. + And remember the people of Noah, when they accused our apostles of +imposture: we drowned them, and made them a sign unto mankind. And we have +prepared for the unjust a painful torment. +40 Remember also Ad, and Thamud, and those who dwelt at al Rass;g and many +other generations within this period. + Unto each of them did we propound examples for their admonition; and each +of them did we destroy with an utter destruction. + The Koreish have passed frequently near the city which was rained on by a +fatal rain;h have they not seen where it once stood? Yet have they not +dreaded the resurrection. + + d According to the preceding note, this was Obba Ebn Khalf. + e As were the Pentateuch, Psalms, and Gospel, according to the +Mohammedan notion whereas it was twenty-three years before the Korān was +completely revealed.1 + f Both to infuse courage and constancy into thy mind, and to strengthen +thy memory and understanding. For, say the commentators, the prophet's +receiving the divine direction, from time to time, how to behave, and to +speak, on any emergency, and the frequent visits of the angel Gabriel, greatly +encouraged and supported him under all his difficulties: and the revealing of +the Korān by degrees was a great, and, to him, a necessary help for his +retaining and understanding it; which it would have been impossible for him to +have done with any exactness, had it been revealed at once; Mohammed's case +being entirely different from that of Moses, David, and JESUS, who could all +read and write, whereas he was perfectly illiterate.2 + g The commentators are at a loss where to place al Rass. According to +one opinion it was the name of a well (as the word signifies) near Midian, +about which some idolaters having fixed their habitations, the prophet Shoaib +was sent to preach to them; but they not believing on him, the well fell in, +and they and their houses were all swallowed up. Another supposes it to have +been in a town in Yamāma, where a remnant of the Thamūdites settled, to whom a +prophet was also sent; but they slaying him, were utterly destroyed. Another +thinks it was a well near Antioch, where Habīb al Najjār (whose tomb is still +to be seen there, beige frequently visited by Mohammedans) was martyred.3 And +a fourth takes al Rass to be a well in Hadramaut, by which dwelt some +idolatrous Thamūdites, whose prophet was Handha, or Khantala (for I find the +name written both ways) Ebn Safwān.4 These people were first annoyed by +certain monstrous birds, called Ankā, which lodged in the mountain above them, +and used to snatch away their children, when they wanted other prey; but this +calamity was so far from humbling them, that on their prophet's calling down a +judgment upon them, they killed him, and were all destroyed.5 + h viz., Sodom; for the Koreish often passed by the place where it once +stood, in the journeys they took to Syria for the sake of trade. + + 1 See the Prelim. Disc. Sect. III. p. 50, &c. 2 Al Beidāwi, &c. + 3 Abu'lf. Geog. Vide Vit. Saladini, p. 86. +4 See chapter 22, p. 254, note y. 5 Al Beidāwi, Jallalo'ddin. + + + When they see thee, they will receive thee only with scoffing, saying, Is +this he whom GOD hath sent as his apostle? + Verily he had almost drawn us aside from the worship of our gods, if we +had not firmly persevered in our devotion towards them. But they shall know +hereafter, when they shall see the punishment prepared for them, who hath +strayed more widely from the right path. + What thinkest thou? He who taketh his lust for his god; canst thou be +his guardian?i + Dost thou imagine that the greater part of them hear, or understand? +They are no other than like the brute cattle; yea, they stray more widely from +the true path. + Dost thou not consider the works of thy LORD, how he stretcheth forth the +shadow before sunrise? If he had pleased, he would have made it immovable +forever. Then we cause the sun to rise, and to show the same; + and afterwards we contract it by an easy and gradual contraction. + It is he who hath ordained the night to cover you as a garment; and sleep +to give you rest; and hath ordained the day for waking. +50 It is he who sendeth the winds, driving abroad the pregnant clouds, as +the forerunners of his mercy:j and we send down pure waterk from heaven, + that we may thereby revive a dead country, and give to drink thereof unto +what we have created, both of cattle and men, in great numbers;l + and we distribute the same among them at various times, that they may +consider: but the greater part of men refuse to consider, only out of +ingratitude.m + If we had pleased, we had sent a preacher unto every city:n + wherefore, do not thou obey the unbelievers; but oppose them herewith, +with a strong opposition. + It is he who hath let loose the two seas; this fresh and sweet, and that +salt and bitter; and hath placed between them a bar,o and a bound which cannot +be passed. + It is he who hath created man of water,p and hath made him to bear the +double relation of consanguinity and affinity; for thy LORD is powerful. + They worship, besides GOD, that which can neither profit them nor hurt +them: and the unbeliever is an assistant of the devil against his LORD.q + We have sent thee to be no other than a bearer of good tidings, and a +denouncer of threats. + + i i.e., Dost thou expect to reclaim such a one from idolatry and +infidelity? + j See chapter 7, p. 110. There is the same various reading here as is +mentioned in the notes to that passage. + k Properly, purifying water; which epithet may perhaps refer to the +cleansing quality of that element, of so great use both on religious and on +common occasions. + l That is, To such as live in the dry deserts, and are obliged to drink +rain-water; which the inhabitants of towns, and places well-watered, have no +occasion to do. + m Or, out of infidelity: for the old Arabs used to think themselves +indebted for their rains, not to GOD, but to the influence of some particular +stars. + n And had not given thee, O Mohammed, the honour and trouble of being a +preacher to the whole world in general. + o To keep them asunder, and prevent their mixing with each other. The +original word is barzakh; which has been already explained.2 + p With which Adam's primitive clay was mixed; or, of seed. See chapter +24, p. 268. + q Joining with him in his rebellion and infidelity. Some think Abu +Jahl is particularly struck at in this passage. The words may also be +translated, The unbeliever is contemptible in the sight of his Lord. + + 1 See the Prelim. Disc. Sect. I. p. 24. 2 In not. ad cap. 23, +p. 261. + + + Say, I ask not of you any reward for this my preaching; besides the +conversion of him who shall desire to take the way unto his LORD.a +60 And do thou trust in him who liveth, and dieth not; and celebrate his +praise: (he is sufficiently acquainted with the faults of his servants): who +hath created the heavens and the earth, and whatever is between them, in six +days; and then ascended his throne: the Merciful. Ask now the knowing +concerning him. + When it is said unto the unbelievers, Adore the Merciful; they reply, And +who is the Merciful?b Shall we adore that which thou commandest us? And +this precept causeth them to fly the faster from the faith. + Blessed be he who hath placed the twelve signs in the heavens; and hath +placed therein a lamp by day,c and the moon which shineth by night! + It is he who hath ordained the night and the day to succeed each other, +for the observation of him who will consider, or desireth to show his +gratitude. + The servants of the Merciful are those who walk meekly on the earth, and +when the ignorant speak unto them, answer, Peace:d + and who pass the night adoring their LORD, and standing up to pray unto +him; + and who say, O LORD, avert from us the torment of hell, for the torment +thereof is perpetual; verily the same is a miserable abode and a wretched +station: + and who, when they bestow, are neither profuse nor niggardly; but observe +a just medium between these;e + and who invoke not another god together with the true GOD; neither slay +the soul which GOD hath forbidden to be slain, unless for a just cause: and +who are not guilty of fornication. But he who shall do this shall meet the +reward of his wickedness: + his punishment shall be doubled unto him on the day of resurrection; and +he shall remain therein, covered with ignominy, forever: +70 except him who shall repent and believe, and shall work a righteous +work; unto them will GOD change their former evils into good;f for GOD is +ready to forgive, and merciful. + And whoever repenteth, and doth that which is right; verily he turneth +unto GOD with an acceptable conversion. + And they who do not bear false witness; and when they pass by vain +discourse, pass by the same with decency; + and who, when they are admonished by the signs of their LORD, fall not +down as if they were deaf and blind, but stand up and are attentive thereto: + and who say, O LORD, grant us of our wives and our offspring such as may +be the satisfaction of our eyes; and make us patterns unto those who fear +thee. + These shall be rewarded with the highest apartments in paradise, because +they have persevered with constancy; and they shall meet therein with greeting +and salutation; + they shall remain in the same forever: it shall be an excellent abode, +and a delightful station. + Say, My LORD is not solicitous on your account, if ye do not invoke him: +ye have already charged his apostle with imposture; but hereafter shall there +be a lasting punishment inflicted on you. + + a Seeking to draw near unto him, by embracing the religion taught by me +his apostle; which is the best return I expect from you for my labours.1 The +passage, however, is capable of another meaning, viz., that Mohammed desires +none to give, but him who shall contribute freely and voluntarily towards the +advancement of GOD'S true religion. + b See chapter 17, p. 237. + c i.e., The sun. + d This is intended here not as a salutation, but as a waiving all +farther discourse and communication with the idolaters. + e See chapter 17, p. 230. + f Blotting out their former rebellion, on their repentance, and +confirming and increasing their faith and obedience.2 + + 1 Al Beidāwi. 2 Idem. + + + + +CHAPTER XXVI. + +ENTITLED, THE POETS;g REVEALED AT MECCA.h + +IN THE NAME OF THE MOST MERCIFUL GOD. + + T. S. M.i THESE are the signs of the perspicuous book. + Peradventure thou afflictest thyself unto death, lest the Meccans become +not believers. + If we pleased, we could send down unto them a convincing sign from +heaven, unto which their necks would humbly submit. + But there cometh unto them no admonition from the Merciful, being newly +revealed as occasions require, but they turn aside from the same; + and they have charged it with falsehood: but a message shall come unto +them, which they shall not laugh to scorn. + Do they not behold the earth, how many vegetables we cause to spring up +therein, of every noble species? + Verily herein is a sign: but the greater part of them do not believe. + Verily thy LORD is the mighty, the merciful God. + Remember when thy LORD called Moses, saying, Go to the unjust people, +10 the people of Pharaoh; will they not dread me? + Moses answered, O LORD, verily I fear lest they accuse me of falsehood, + and lest my breast become straitened, and my tongue be not ready in +speaking:k send therefore unto Aaron, to be my assistant. + Also they have a crime to object against me:l and I fear they will put me +to death. + God said, They shall by no means put thee to death: wherefore go ye with +our signs; for we will be with you, and will hear what passes between you and +them. + Go ye therefore unto Pharaoh, and say, Verily we are the apostlem of the +LORD of all creatures: + send away with us the children of Israel. + And when they had delivered their message, Pharaoh answered, Have we not +brought thee up, among us, + when a child; and hast thou not dwelt among us for several years of thy +life?n Yet hast thou done thy deed which thou hast done, and thou art an +ungrateful person. + + g The chapter bears this inscription because at the conclusion of it +the Arabian poets are severely censured. + h The five last verses, beginning at these words, And those who err +follow the poets, &c., some take to have been revealed at Medina. + i See the Prelim. Disc. Sect. III. p. 46, &c. + k See chap. 20, p. 257. + l viz., The having killed an Egyptian.1 + m The word is in the singular number in the original; for which the +commentators give several reasons. + n It is said that Moses dwelt among the Egyptians thirty years, and +then went to Midian, where he stayed ten years; after which he returned to +Egypt, and spent thirty years in endeavouring to convert them; and that he +lived after the drowning of Pharaoh fifty years.2 + + 1 See cap. 28. 2 Al Beidāwi. + + + Moses replied, I did it indeed, and I was one of those who erred;o +20 wherefore I fled from you, because I feared you: but my LORD hath +bestowed on me wisdom, and hath appointed me one of his apostles. + And this is the favor which thou hast bestowed on me, that thou hast +enslaved the children of Israel. + Pharaoh said, And who is the LORD of all creatures? + Moses answered, The LORD of heaven and earth, and whatever is between +them: if ye are men of sagacity. + Pharaoh said unto those who were about him, Do ye not hear? + Moses said, Your LORD, and the LORD of your forefathers. + Pharaoh said unto those who were present, Your apostle, who is sent unto +you, is certainly distracted.p + Moses said, The LORD of the east, and of the west, and of whatever is +between them; if ye are men of understanding. + Pharaoh said unto him, Verily if thou take any god besides me,q I will +make thee one of those who are imprisoned.r + Moses answered, What, although I come unto you with a convincing miracle? +30 Pharaoh replied, Produce it therefore, if thou speakest truth. + And he cast down his rod, and behold, it became a visible serpent: + and he drew forth his hand out of his bosom; and behold, it appeared +white unto the spectators. + Pharaoh said unto the princes who were about him, Verily this man is a +skilful magician: + he seeketh to dispossess you of your land by his sorcery; what therefore +do ye direct? + They answered , Delay him and his brother by good words for a time; and +send through the cities men to assemble + and bring unto thee every skilful magician. + So the magicians were assembled at an appointed time, on a solemn day. + And it was said unto the people, Are ye assembled together? + Perhaps we may follow the magicians, if they do get the victory. +40 And when the magicians were come, they said unto Pharaoh, Shall we +certainly receive a reward, if we do get the victory? + He answered, Yea; and ye shall surely be of those who approach my person. + Moses said unto them, Cast down what ye are about to cast down. + Wherefore they cast down their ropes and their rods, and said, By the +might of Pharaoh, verily we shall be the conquerors. + And Moses cast down his rod, and behold, it swallowed up that which they +had caused falsely to appear changed into serpents. + Whereupon the magicians prostrated themselves, worshipping, + and said, We believe in the LORD of all creatures, + the LORD of Moses and of Aaron. + Pharaoh said unto them, Have ye believed on him, before I have given you +permission? Verily he is your chief who hath taught you magic:s but hereafter +ye shall surely know my power. + + o Having killed the Egyptian undesignedly. + p Pharaoh, it seems, thought Moses had given but wild answers to his +question; for he wanted to know the person and true nature of the GOD whose +messenger Moses pretended to be; whereas he spoke of his works only. And +because this answer gave so little satisfaction to the king, he is therefore +supposed by some to have been a Dahrite, or one who believed the eternity of +the world.3 + q From this and a parallel expression in the twenty-eighth chapter, it +is inferred that Pharaoh claimed the worship of his subjects, as due to his +supreme power. + r These words, says al Beidāwi, were a more terrible menace than if he +had said I will imprison thee; and gave Moses to understand that he must +expect to keep company with those wretches whom the tyrant had thrown, as was +his custom, into a deep dungeon, where they remained till they died. + s But has reserved the most efficacious secrets to himself.4 + + 3 Idem. 4 Idem. + + + I will cut off your hands and your feet, on the opposite sides, and I +will crucify you all. +50 They answered, It will be no harm unto us; for we shall return unto our +LORD. + We hope that our LORD will forgive us our sins, since we are the first +who have believed.t + And we spake by revelation unto Moses, saying, March forth with my +servants by night; for ye will be pursued. + And Pharaoh sent officers through the cities to assemble forces, saying, + Verily these are a small company; + and they are enraged against us: + but we are a multitude well provided. + So we caused them to quit their gardens, and fountains, + and treasures, and fair dwellings: + thus did we do; and we made the children of Israel to inherit the same.u +60 And they pursued them at sunrise. + And when the two armies were come in sight of each other, the companions +of Moses said, We shall surely be overtaken. + Moses answered, By no means; for my LORD is with me, who will surely +direct me. + And we commanded Moses by revelation, saying, Smite the sea with thy rod. +And when he had smitten it, it became divided into twelve parts, between which +were as many paths, and every part was like a vast mountain. + And we drew thither the others; + and we delivered Moses and all those who were with him: + then we drowned the others. + Verily herein was a sign; but the greater part of them did not believe. + Verily thy LORD is the mighty and the merciful. + And rehearse unto them the story of Abraham: +70 when he said unto his father, and his people, What do ye worship? + They answered, We worship idols; and we constantly serve them all the day +long. + Abraham said, Do they hear you, when ye invoke them? + Or do they either profit you, or hurt you? + They answered, But we found our fathers do the same. + He said, What think ye? The gods which ye worship, + and your forefathers worshipped, + are my enemy: except only the LORD of all creatures, + who hath created me, and directeth me; + and who giveth me to eat, and to drink, +80 and when I am sick, healeth me; + and who will cause me to die, and will afterwards restore me to life; + and who, I hope, will forgive my sins on the day of judgment. + O LORD, grant me wisdom; and join me with the righteous: + and grant that I may be spoken of with honourx among the latest +posterity; + and make me an heir of the garden of delight: + and forgive my father, for that he hath been one of those who go astray.y + And cover me not with shame on the day of resurrection; + on the day in which neither riches nor children shall avail, + unless unto him who shall come unto GOD with a sincere heart: +90 when paradise shall be brought near to the view of the pious, + and hell shall appear plainly to those who shall have erred: + + t See chapter 7, p. 116, &c. + u Hence some suppose the Israelites, after the destruction of Pharaoh +and his host, returned to Egypt, and possessed themselves of the riches of +that country.5 But others are of opinion that the meaning is no more than +that GOD gave them the like possessions and dwellings in another country.6 + x Literally, Grant me a tongue of truth, that is, a high encomium. The +same expression is used in c. 19, p. 252. + y By disposing him to repentance, and the receiving of the true faith. +Some suppose Abraham pronounced this prayer after his father's death, thinking +that possibly he might have been inwardly a true believer, but have concealed +his conversion for fear of Nimrod, and before he was forbidden to pray for +him.7 + + 5 Jallalo'ddin, Yahya. 6 Al Zamakh. See cap. 7, p. 118. + 7 See cap. 9, p. 148, and c. 14, p. 209. + + + and it shall be said unto them, Where are your deities which ye served + besides GOD? will they deliver you from punishment, or will they deliver +themselves? + And they shall be cast into the same, both they,z and those who have been +seduced to their worship; + and all the host of Eblis. + The seduced shall dispute therein with their false gods, + saying, By GOD, we were in a manifest error, + when we equalled you with the LORD of all creatures: + and none seduced us but the wicked. +100 We have now no intercessors, + nor any friend who careth for us. + If we were allowed to return once more into the world, we would certainly +become true believers. + Verily herein was a sign; but the greater part of them believed not. + The LORD is the mighty, the merciful. + The people of Noah accused God's messengers of imposture: + when their brother Noah said unto them, Will ye not fear God? + Verily I am a faithful messenger unto you; +110 wherefore fear GOD, and obey me. + I ask no reward of you for my preaching unto you; I expect my reward from +no other than the LORD of all creatures: + wherefore fear GOD, and obey me. + They answered, Shall we believe on thee, when only the most abject +persons have followed thee? + Noah said, I have no knowledge of that which they did;a + it appertaineth unto my LORD alone to bring them to account, if ye +understand; + wherefore I will not drive away the believers:b + I am no more than a public preacher. + They replied, Assuredly, unless thou desist, O Noah, thou shalt be +stoned. + He said, O LORD, verily my people take me for a liar; + wherefore judge publicly between me and them; and deliver me and the true +believers who are with me. + Wherefore we delivered him, and those who were with him, in the ark +filled with men and animals; +120 and afterwards we drowned the rest. + Verily herein was a sign; but the greater part of them believed not. + Thy LORD is the mighty, the merciful. + The tribe of Ad charged God's messengers with falsehood: + when their brother Hud said unto them, Will ye not fear God? + Verily I am a faithful messenger unto you; + wherefore fear GOD, and obey me. + I demand not of you any reward for my preaching unto you: I expect my +reward from no other than the LORD of all creatures. + Do ye build a landmark on every high place, to divert yourselves?c + And do ye erect magnificent works, hoping that ye may continue in their +possession forever? +130 And when ye exercise your power, do ye exercise it with cruelty and +rigour?d + Fear GOD, by leaving these things; and obey me. + And fear him who hath bestowed on you that which ye know: + he hath bestowed on you cattle, and children, + and gardens, and springs of water. + Verily I fear for you the punishment of a grievous day. + They answered, It is equal unto us whether thou admonish us, or dost not +admonish us: + this which thou preachest is only a device of the ancients; + + z See chapter 21, p. 273. + a i.e., Whether they have embraced the faith which I have preached, out +of the sincerity of their hearts, or in prospect of some worldly advantage. + b See chapter 11, p. 161. + c Or to mock the passengers; who direct themselves in their journeys by +the stars, and have no need of such buildings?1 + d Putting to death, and inflicting other corporal punishments without +mercy, and rather for the satisfaction of your passion than the amendment of +the sufferer.2 + + 1 Al Beidāwi. 2 Idem. + + + neither shall we be punished for what we have done. + And they accused him of imposture: wherefore we destroyed them. Verily +herein was a sign: but the greater part of them believed not. +140 Thy LORD is the mighty, the merciful. + The tribe of Thamud also charged the messengers of God with falsehood. + When their brother Saleh said unto them, Will ye not fear God? + Verily I am a faithful messenger unto you: + wherefore fear GOD, and obey me. + I demand no reward of you for my preaching unto you: I expect my reward +from no other than the LORD of all creatures. + Shall ye be left forever secure in the possession of the things which are +here; + among gardens, and fountains, + and corn, and palm-trees, whose branches sheathe their flowers. + And will ye continue to cut habitations for yourselves out of the +mountains, behaving with insolence?e +150 Fear GOD, and obey me; + and obey not the command of the transgressors, + who act corruptly in the earth, and reform not the same. + They answered, Verily thou art distracted: + thou art no other than a man like unto us: produce now some sign, if thou +speakest truth. + Saleh said, This she-camel shall be a sign unto you: she shall have her +portion of water, and ye shall have your portion of water alternately, on a +several day appointed for you;f + and do her no hurt, lest the punishment of a terrible day be inflicted on +you. + But they slew her; and were made to repent of their impiety: + for the punishment which had been threatened overtook them. Verily +herein was a sign; but the greater part of them did not believe. + Thy LORD is the mighty, the merciful. +160 The people of Lot likewise accused God's messengers of imposture. + When their brother Lot said unto them, Will ye not fear God? + Verily I am a faithful messenger unto you: + wherefore fear GOD, and obey me. + I demand no reward of you for my preaching: I expect my reward from no +other than the LORD of all creatures. + Do ye approach unto the males among mankind, + and leave your wives which your LORD hath created for you. Surely ye are +people who transgress. + They answered, Unless thou desist, O Lot, thou shalt certainly be +expelled our city. + He said, Verily I am one of those who abhor your doings: + O LORD, deliver me, and my family, from that which they act. +170 Wherefore we delivered him, and all his family, + except an old woman, his wife, who perished among those who remained +behind; + then we destroyed the rest; + and we rained on them a shower of stones; and terrible was the shower +which fell on those who had been warned in vain. + Verily herein was a sign; but the greater part of them did not believe. + Thy LORD is the mighty, the merciful. + The inhabitants of the woodg also accused GOD'S messengers of imposture. + When Shoaib said unto him, Will ye not fear God? + Verily I am a faithful messenger unto you: + + e Or, as the original word may also be rendered, showing art and +ingenuity in your work. + f That is, they were to have the use of the water by turns, the camel +drinking one day, and the Thamudites drawing the other day; for when this +camel drank, she emptied the wells or brooks for that day. See chapter 7, p. +112. + g See chapter 15, p. 213. Shoaib being not called the brother of these +people, which would have preserved the conformity between this passage and the +preceding, it has been thought they were not Midianites, but of another race; +however, we find the prophet taxes them with the same crimes as he did those +of Midian.1 + + 1 See cap. 7, p. 113. + + + wherefore fear GOD, and obey me. +180 I ask no reward of you for my preaching: I expect my reward from no +other than the LORD of all creatures. + Give just measure, and be not defrauders; + and weigh with an equal balance; + and diminish not unto men aught of their matters; neither commit violence +in the earth, acting corruptly. + And fear him who hath created you, and also the former generations. + They answered, Certainly thou art distracted; + thou art no more than a man, like unto us; and we do surely esteem thee +to be a liar. + Cause now a part of the heaven to fall upon us, if thou speakest truth. + Shoaib said, My LORD best knoweth that which ye do. + And they charged him with falsehood: wherefore the punishment of the day +of the shadowing cloudh overtook them; and this was the punishment of a +grievous day. +190 Verily herein was a sign; but the greater part of them did not believe. + Thy LORD is the mighty, the merciful. + This book is certainly a revelation from the LORD of all creatures, + which the faithful spiriti hath caused to descend + upon thy heart, that thou mightest be a preacher to thy people, + in the perspicuous Arabic tongue; + and it is borne witness to in the scriptures of former ages. + Was it not a sign unto them, that the wise men among the children of +Israel knew it? + Had we revealed it unto any of the foreigners, + and he had read the same unto them, yet they would not have believed +therein. +200 Thus have we caused obstinate infidelity to enter the hearts of the +wicked: + they shall not believe therein, until they see a painful punishment. + It shall come suddenly upon them, and they shall not foresee it: + and they shall say, Shall we be respited? + Do they therefore desire our punishment to be hastened?k + What thinkest thou? If we suffer them to enjoy the advantage of this +life for several years, + and afterwards that with which they are threatened come upon them; + what will that which they have enjoyed profit them? + We have destroyed no city, but preachers were first sent unto it, + to admonish the inhabitants thereof; neither did we treat them unjustly. +210 The devils did not descend with the Koran, as the infidels give out: + it is not for their purpose, neither are they able to produce such a +book; + for they are far removed from hearing the discourse of the angels in +heaven.l + Invoke no other god with the true GOD, lest thou become one of those who +are doomed to punishment. + And admonish thy more near relations.m + And behave thyself with meeknessn towards the true believers who follow +thee: + + h GOD first plagued them with such intolerable heat for seven days that +all their waters were dried up, and then brought a cloud over them, under +whose shade they ran, and were all destroyed by a hot wind and fire which +proceeded from it.2 + i i.e., Gabriel, who is entrusted with the divine secrets and +revelations. + k The infidels were continually defying Mohammed to bring some signal +and miraculous destruction on them, as a shower of stones, &c. + l See chapter 15, p. 211. + m The commentators suppose the same command to have been virtually +contained in the 74th chapter, which is prior to this in point of time.3 It +is said that Mohammed, on receiving the passage before us, went up immediately +to Mount Safā, and having called the several families to him, one by one, when +they were all assembled, asked them whether, if he should tell them that +mountain would bring forth a smaller mountain, they would believe him; to +which they answering in the affirmative, Verily, says he, I am a warner sent +unto you, before a severe chastisement.4 + n Literally, lower thy wing. + + 2 Al Beidāwi. 3 See the notes thereon, and the Prelim. Disc. +Sect. II. p. 34. 4 Al Beidāwi. + + + and if they be disobedient unto thee, say, Verily, I am clear of that +which ye do. + And trust in the most mighty, the merciful God; + who seeth thee when thou risest up, + and thy behavior among those who worship;o +220 for he both heareth and knoweth. + Shall I declare unto you upon whom the devils descend? + They descend upon every lying and wicked person:p + they learn what is heard;q but the greater part of them are liars. + And those who err follow the steps of the poets: + dost thou not see that they rove as bereft of their senses through every +valley; + and that they say that which they do not?r + except those who believe, and do good works, and remember GOD frequently; + and who defend themselves, after they have been unjustly treated.s And +they who act unjustly shall know hereafter with what treatment they shall be +treated. + + o i.e., Who seeth thee when thou risest up to watch and spend the night +in religious exercises, and observeth thy anxious care for the Moslems' exact +performance of their duty. It is said that the night on which the precept of +watching was abrogated. Mohammed went privately from one house to another, to +see how his companions spent the time; and that he found them so intent in +reading the Korān, and repeating their prayers, that their houses, by reason +of the humming noise they made, seemed to be so many nests of hornets.5 Some +commentators, however, suppose that by the prophet's behaviour, in this place, +are meant the various postures he used in praying at the head of his +companions; as standing, bowing, prostration, and sitting.6 + p The prophet, having vindicated himself from the charge of having +communication with the devils, by the opposition between his doctrine and +their designs, and their inability to compose so consistent a book as the +Korān, proceeds to show that the persons most likely to a correspondence with +those evil spirits were liars and slanderers, that is, his enemies and +opposers. + q i.e., They are taught by the secret inspiration of the devils, and +receive their idle and inconsistent suggestions for truth. It being uncertain +whether the slanderers or the devils be the nominative case to the verb, the +words may also be rendered, They impart what they hear; that is, The devils +acquaint their correspondents on earth with such incoherent scraps of the +angels' discourse as they can hear by stealth.7 + r Their compositions being as wild as the actions of a distracted man: +for most of the ancient poetry was full of vain imaginations; as fabulous +stories and descriptions, love verses, flattery, excessive commendations of +their patrons, and as excessive reproaches of their enemies, incitements to +vicious actions, vainglorious vauntings, and the like.8 + s That is, such poets as had embraced Mohammedism; whose works, free +from the profaneness of the former, run chiefly on the praises of GOD, and the +establishing his unity, and contain exhortations to obedience and other +religious and moral virtues, without any satirical invectives, unless against +such as have given just provocations, by having first attacked them, or some +others of the true believers, with the same weapons. In this last case +Mohammed saw it was necessary for him to borrow assistance from the poets of +his party, to defend himself and religion from the insults and ridicule of the +others, for which purpose he employed the pens of Labid Ebn Rabīa,1 Abda'llah +Ebn Rawāha, Hassān Ebn Thabet, and the two Caabs. It is related that Mohammed +once said to Caab Ebn Malec, Ply them with satires; for, by him in whose hand +my soul is, they wound more deeply than arrows.2 + + 5 Idem. 6 Idem, Jallalo'ddin. 7 Idem. 8 +Idem. 1 See the Prelim. Disc. p. 47. +2 Al Beidāwi. + + + + + +CHAPTER XXVII. + +ENTITLED, THE ANT;t REVEALED AT MECCA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + T. S. THESE are the signs of the Koran, and of the perspicuous book: + a direction, and good tidings unto the true believers? who regularly +perform their prayer, and give alms, and firmly believe in the life to come. + As to those who believe not in the life to come, we have prepared their +works for them;u and they shall be struck with astonishment at their +disappointment, when they shall be raised again: + these are they whom an evil punishment awaiteth in this life; and in that +which is to come they shall be the greatest losers. + Thou hast certainly received the Koran from the presence of a wise, a +knowing God. + Remember when Moses said unto his family, Verily I perceive fire; + I will bring you tidings thereof, or I will bring you a lighted brand, +that ye may be warmed.x + And when he was come near unto it, a voice cried unto him, saying, +Blessed be he who is in the fire, and whoever is about it;y and praise be unto +GOD, the LORD of all creatures! + O Moses, verily I am GOD, the mighty, the wise: +10 cast down now thy rod. And when he saw it, that it moved, as though it +had been a serpent, he retreated, and fled, and returned not. And God said, O +Moses, fear not; for my messengers are not disturbed with fear in my sight: + except he who shall have done amiss, and shall have afterwards +substituted good in lieu of evil; for I am gracious and merciful.z + Moreover put thy hand into thy bosom; it shall come forth white, without +hurt: this shall be one among the nine signsa unto Pharaoh and his people: for +they are a wicked people. + And when our visible signs had come unto them, they said, This is a +manifest sorcery. + And they denied them, although their souls certainly knew them to be from +God, out of iniquity and pride: but behold what was the end of the corrupt +doers. + We heretofore bestowed knowledge on David and Solomon; and they said, +Praise be unto GOD, who hath made us more excellent than many of his faithful +servants! + And Solomon was David's heir;b and he said, O men, we have been taught +the speech of birds,c and have had all things bestowed on us; this is manifest +excellence. + + t In this chapter is related, among other strange things, an odd story +of the ant, which has therefore been pitched on for the title. + u By rendering them pleasing and agreeable to their corrupt natures and +inclinations. + x See chapter 20, p. 234. + y Some suppose GOD to be intended by the former words, and by the +latter, the angels who were present;1 others think Moses and the angels are +here meant, or all persons in general in this holy plain, and the country +round it.2 + z This exception was designed to qualify the preceding assertion, which +seemed too general; for several of the prophets have been subject to sins, +though not great ones, before their mission, for which they had reason to +apprehend GOD'S anger, though they are here assured that their subsequent +merits entitle them to his pardon. It is supposed that Moses's killing the +Egyptian undesignedly is hinted at.3 + a See chapter 17, p. 215. + b Inheriting not only his kingdom, but also the prophetical office, +preferably to his other sons, who were no less than nineteen.4 + + 1 Yahya. 2 Jallalo'ddin, al Beidāwi. 3 Idem. + 4 Idem. + + + And his armies were gathered together unto Solomon, consisting of genii,d +and men, and birds; and they were led in distinct bands, + until they came unto the valley of ants.e And an ant, seeing the hosts +approaching, said, O ants, enter ye into your habitations, lest Solomon and +his army tread you under foot, and perceive it not. + And Solomon smiled, laughing at her words, and said, O LORD, excite me +that I may be thankful for thy favor, wherewith thou hast favored me, and my +parents; and that I may do that which is right, and well-pleasing unto thee: +and introduce me, through thy mercy, into paradise, among thy servants the +righteous. +20 And he viewed the birds, and said, What is the reason that I see not the +lapwing?f Is she absent? + Verily I will chastise her with a severe chastisement,g or I will put her +to death; unless she bring me a just excuse. + And she tarried not long before she presented herself unto Solomon, and +said, I have viewed a country which thou hast not viewed; and I come unto thee +from Saba, with a certain piece of news. + I found a womanh to reign over them, who is provided with everything +requisite for a prince, and hath a magnificent throne.i + + c That is, the meaning of their several voices, though not articulate; +of Solomon's interpretation whereof the commentators give several instances.5 + d For this fancy, as well as the former, Mohammed was obliged to the +Talmudists,6 who, according to their manner, have interpreted the Hebrew words +of Solomon,7 which the English version renders, I gat men-singers and women- +singers, as if that prince had forced demons or spirits to serve him at his +table, and in other capacities; and particularly in his vast and magnificent +buildings, which they could not conceive he could otherwise have performed. + e The valley seems to be so called from the great numbers of ants which +are found there. Some place it in Syria, and others in Tāyef.8 + f The Arab historians tell us that Solomon, having finished the temple +of Jerusalem, went in pilgrimage to Mecca, where, having stayed as long as he +pleased, he proceeded toward Yaman; and leaving Mecca in the morning, he +arrived by noon at Sanaa, and being extremely delighted with the country, +rested there; but wanting water to make the ablution, he looked among the +birds for the lapwing, called by the Arabs al Hudbud, whose business it was to +find it; for it is pretended she was sagacious or sharp-sighted enough to +discover water underground, which the devils used to draw, after she had +marked the place by digging with her bill: they add, that this bird was then +taking a tour in the air, whence, seeing one of her companions alighting, she +descended also, and having had a description given her by the other of the +city of Saba, whence she was just arrived, they both went together to take a +view of the place, and returned soon after Solomon had made the inquiry which +occasioned what follows.1 + It may be proper to mention her what the eastern writers fable of the +manner of Solomon's travelling. 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 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;2 the army of birds at the same time flying +over their heads, and forming a kind of canopy, to shade them from the sun. + g By plucking off her feathers, and setting her in the sun, to be +tormented by the insects; or by shutting her up in a cage.3 + h This queen the Arabs name Balkīs: some make her the daughter of al +Hodhād Ebn Sharhabil,4 and others of Sharahīl Ebn Malec;5 but they all agree +she was a descendant of Yįrab Ebn Kahtān. She is placed the twenty-second in +Dr. Pocock's list of the kings of Yaman.6 + i Which the commentators say was made of gold and silver, and crowned +with precious stones. But they differ as to the size of it; one making it +fourscore cubits long, forty broad, and thirty high; while some say it was +fourscore, and others thirty cubits every way. + + 5 See Maracc. not. in loc. p. 511. 6 Vide Midrash, Yalkut +Shemuni, p. 11, f. 29, et Millium, de Mohammedismo ante Mohammed. p. 232. +7 Eccles. ii. 8 8 Al Beidāwi. Jallalo'ddin. 1 Idem. + 2 See cap. 21, p. 247. +3 Al Beidāwi, Jallalo'ddin. 4 Vide Pocock. Spec. p. 59. 5 Al +Beidāwi, &c. Vide D'Herbel. Bibl. Orient. p. 182. +6 Ubi sup. + + + I found her and her people to worship the sun, besides GOD: and Satan +hath prepared their works for them, and hath turned them aside from the way of +truth (wherefore they are not rightly directed), + lest they should worship GOD, who bringeth to light that which is hidden +in heaven and earth, and knoweth whatever they conceal, and whatever they +discover. + GOD! there is no GOD but he; the LORD of the magnificent throne. + Solomon said, We shall see whether thou hast spoken the truth, or whether +thou art a liar. + Go with this my letter, and cast it down unto them; then turn aside from +them, and wait to know what answer they will return. + And when the Queen of Saba had received the letter,k she said, O nobles, +verily an honourable letter hath been delivered unto me; +30 it is from Solomon, and this is the tenor thereof: In the name of the +most merciful GOD, + Rise not up against me: but come and surrender yourselves unto me.l + She said, O nobles, advise me in my business: I will not resolve on +anything, until ye be witnesses and approve thereof. + The nobles answered, We are endued with strength, and are endued with +great prowess in war; but the command appertaineth unto thee: see therefore +what thou wilt command.m + She said, Verily kings, when they enter a city by force, waste the same, +and abase the most powerful of the inhabitants hereof: and so will these do +with us. + But I will send gifts unto them; and will wait for what further +information those who shall be sent shall bring back. + And when the queen's ambassador came unto Solomon,n that prince said, +Will ye present me with riches? Verily that which GOD hath given me is better +than what he hath given you: but ye do glory in your gifts. + Return unto the people of Saba. We will surely come unto them with +forces, which they shall not be able to withstand; and we will drive them out +from their city, humbled; and they shall become contemptible. + And Solomon said, O nobles, which of you will bring unto me her throne, +before they come and surrender themselves unto me? + A terrible geniuso answered, I will bring it unto thee, before thou arise +from thy place:p for I am able to perform it, and may be trusted. + + k Jallalo'ddin says that the queen was surrounded by her army when the +lapwing threw the letter into her bosom; but al Beidāwi supposes she was in an +apartment of her palace, the doors of which were shut, and that the bird flew +in at the window. The former commentator gives a copy of the epistle somewhat +more full than that in the text; viz., From the servant of GOD, Solomon, the +son of David, unto Balkīs queen of Saba. In the name of the most merciful +GOD. Peace be on him who followeth the true direction. Rise not up against +me, but come and surrender yourselves unto me. He adds that Solomon perfumed +this letter with musk, and sealed it with his signet. + l Or, Come unto me and resign yourselves unto the divine direction, and +profess the true religion which I preach. + m i.e., Whether thou wilt obey the summons of Solomon, or give us +orders to make head against him. + n Bearing the presents, which they say were five hundred young slaves +of each sex, all habited in the same manner, five hundred bricks of gold, a +crown enriched with precious stones, besides a large quantity of musk, amber, +and other things of value.1 Some add that Balkīs, to try whether Solomon was +a prophet or no, dressed 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.2 They also tell us that Solomon, +having notice of this embassy, by means of the lapwing, even before they set +out, ordered a large square to be enclosed with a wall built of gold and +silver bricks, wherein he ranged his forces and attendants to receive them.3 + o This was an Ifrīt, or one of the wicked and rebellious genii; and his +name, says al Beidāwi, was Dhacwān or Sakhr. + p i.e., From thy seat of justice. For Solomon used to sit in judgment +every day till noon.4 + + 1 Jallalo'ddin 2 Al Beidāwi. 3 Jallalo'ddin. + 4 Idem interp. + + +40 And one with whom was the knowledge of the scripturesq said, I will +bring it unto thee, in the twinkling of an eye.r And when Solomon saw the +throne placed before him, he said, This is a favor of my LORD, that he may +make trial of me, whether I will be grateful, or whether I will be ungrateful; +and he who is grateful is grateful to his own advantage, but if any shall be +ungrateful, verily my LORD is self-sufficient and munificent. + And Solomon said unto his servants, Alter her throne, that she may not +know it, to the end we may see whether she be rightly directed, or whether she +be one of those who are not rightly directed. + And when she was come unto Solomon,s it was said unto her, is thy throne +like this? She answered, As though it were the same. And we have had +knowledge bestowed on us before this, and have been resigned unto God.t + But that which she worshipped, besides GOD, had turned her aside from the +truth; for she was of an unbelieving people. + It was said unto her, Enter the palace.u And when she saw it, she +imagined it to be a great water; and she discovered her legs, by lifting up +her robe to pass through it.x Whereupon Solomon said unto her, Verily this is +a palace evenly floored with glass. + Then said the queen, O LORD, verily I have dealt unjustly with my own +soul; and I resign myself, together with Solomon, unto GOD, the LORD of all +creatures.y + Also we heretofore sent unto the tribe of Thamud their brother Saleh; who +said unto them, Serve ye GOD. And behold, they were divided into two parties, +who disputed among themselves.z + Saleh said, O my people why do ye hasten evil rather than good?a Unless +ye ask pardon of GOD, that ye may obtain mercy, ye are lost. + + q This person, as is generally supposed, was Asaf the son of Barachia, +Solomon's Wazir (or Visir), who knew the great or ineffable name of GOD, by +pronouncing of which he performed this wonderful exploit.5 Others, however, +suppose it was al Khedr, or else Gabriel, or some other angel; and some +imagine it to have been Solomon himself.6 + r The original is, Before thou canst look at any object, and take thy +eye off it. It is said that Solomon, at Asaf's desire, looked up to heaven, +and before he cast his eye downwards, the throne made its way underground, and +appeared before him. + s For, on the return of her ambassador, she determined to go and submit +herself to that prince; but before her departure, she secured her throne, as +she thought, by locking it up in a strong castle, and setting a guard to +defend it; after which she set out, attended by a vast army.7 + t It is uncertain whether these be the words of Balkīs, acknowledging +her conviction by the wonders she had already seen; or of Solomon and his +people, acknowledging the favour of GOD, in calling them to the true faith +before her. + u Or, as some understand the word, the court before the palace, which +Solomon had commanded to be built against the arrival of Balkīs; the floor or +pavement being of transparent glass, laid over running water, in which fish +were swimming. Fronting this pavement was placed the royal throne, on which +Solomon sat to receive the queen.8 + x Some Arab writers tell us Solomon had been informed that Balkīs's +legs and feet were covered with hair, like those of an ass, of the truth of +which he had hereby an opportunity of being satisfied by ocular demonstration. + y The queen of Saba having by these words professed Islām, and +renounced idolatry, Solomon had thoughts of making her his wife; but could not +resolve to do it; till the devils had by a depilatory taken off the hair from +her legs.9 Some,10 however, will have it that she did not marry Solomon, but +a prince of the tribe of Hamdān. + z Concerning the doctrine preached by Saleh; one party believing on +him, and the other treating him as an impostor. + a i.e., Why do ye urge and defy the divine vengeance with which ye are +threatened, instead of averting it by repentance? + + 5 Jallalo'ddin. 6 Al Beidāwi. 7 Jallalo'ddin. + 8 Idem, al Beidāwi +9 Jallalo'ddin. 10 Apud al Beidāwi + + + They answered, We presage evil from thee, and from those who are with +thee. Saleh replied, The evil which ye presage is with GOD:b but ye are a +people who are proved by a vicissitude of prosperity and adversity. + And there were nine men in the city, who acted corruptly in the earth, +and behaved not with integrity. +50 And they said unto one another, Swear ye reciprocally by GOD, that we +will fall upon Saleh and his family by night: and afterwards we will say unto +him who hath right to avenge his blood, We were not so much as present at the +destruction of his family; and we certainly speak the truth. + And they devised a plot against him: but we devised a plot against them; +and they perceived it not. + And see what was the issue of their plot:c we utterly destroyed them and +their whole people; + and these their habitations remain empty, because of the injustice which +they committed. Verily herein is a sign unto people who understand. + And we delivered those who believed, and feared God. + And remember Lot; when he said unto his people, Do ye commit a +wickedness, though ye see the heinousness thereof? + Do ye approach lustfully unto men, leaving the women? Ye are surely an +ignorant people. + But the answer of his people was no other than that they said, Cast the +family of Lot out of your city: for they are men who preserve themselves pure +from the crimes of which ye are guilty. + Wherefore we delivered him and his family, except his wife, whom we +decreed to be one of those who remained behind to be destroyed. + And we rained on them a shower of stones: and dreadful was the shower +which fell on those who had been warned in vain.d +60 Say, Praise be unto GOD; and peace be upon his servants whom he hath +chosen! Is GOD more worthy, or the false gods which they associate with him? + Is not he to be preferred, who hath created the heavens and the earth, +and sendeth down rain for you from heaven, whereby we cause delicious groves +to spring up? It is not in your power to cause the trees thereof to shoot +forth. Is there any other god partner with the true GOD? Verily these are a +people who deviate from the truth. + Is not he more worthy to be adored, who hath established the earth, and +hath caused rivers to flow through the midst thereof, and placed thereon +immovable mountains, and set a bar between the two seas?e Is there any other +god equal with the true GOD? Yet the greater part of them know it not. + Is not he more worthy who heareth the afflicted,f when he calleth upon +him, and taketh off the evil which distressed him: and who hath made you the +successors of your forefathers in the earth? Is there any other god who can +be equalled with the true GOD? How few consider these things! + + b See chapter 7, p. 117, where the Egyptians in the same manner accuse +Moses as the cause of their calamities. + c It is related that Saleh, and those who believed on him, usually +meeting to pray in a certain narrow place between the mountains, the infidels +said, He thinks to make an end of us after three days,1 but we will be +beforehand with him; and that a party of them went directly to the straits +above mentioned, thinking to execute their design, but were terribly +disappointed; for, instead of catching the prophet, they were caught +themselves, their retreat being cut off by a large piece of rock, which fell +down at the mouth of the straits, so that they perished there in a miserable +manner. + d See chapter 7, p. 113, and chapter 11, p. 166. + e See chapter 25, p. 274. The word barzakh is not used here, but +another of equivalent import. + f Literally, Him who is driven by distress to implore GOD'S assistance. + + 1 See cap. 7, p. 113, note m. + 28 + + + Is not he more worthy who directeth you in the dark paths of the land and +of the sea; and who sendeth the winds driving abroad the clouds, as the +forerunners of his mercy!g Is there any other god who can be equalled with +the true God? Far be GOD from having those partners in his power, which ye +associate with him. + Is not he more worthy, who produceth a creature, and after it hath been +dead restoreth it to life; and who giveth you food from heaven and earth? Is +there any other god with the true GOD, who doth this? Say, Produce your proof +thereof, if ye speak truth. + Say, None either in heaven or earth knoweth that which is hidden, besides +GOD: neither do they understand + when they shall be raised. + However, their knowledge attaineth some notion of the life to come:h yet +they are in an uncertainty concerning the same; yea, they are blind as to the +real circumstances thereof. + And the unbelievers say, When we and our fathers shall have been reduced +to dust, shall we be taken forth from the grave? +70 Verily we have been threatened with this, both we and our fathers, +heretofore. This is no other than fables of the ancients. + Say unto them, pass through the earth, and see what hath been the end of +the wicked. + And be not thou grieved for them; neither be thou in any concern on +account of the plots which they are contriving against thee. + And they say, When will this threat be accomplished, if ye speak true? + Answer, Peradventure some part of that punishment, which ye desire to be +hastened may follow close behind you: + verily thy LORD is endued with indulgence towards mankind; but the +greater part of them are not thankful. + Verily thy LORD knoweth what their breasts conceal, and what they +discover: + and there is nothing hidden in heaven or on earth, but it is written in a +clear book. + Verily this Koran declareth unto the children of Israel most of those +points concerning which they disagree:i + and it is certainly a direction, and a mercy unto the true believers. +80 Thy LORD will decide the controversy between them, by his definitive +sentence: and he is the mighty, the wise. + Therefore, put thy trust in GOD; for thou art in the manifest truth. + Verily thou shalt not make the dead to hear, neither shalt thou make the +deaf to hear thy call to the true faith, when they retire and turn their +backs: + neither shalt thou direct the blind to extricate themselves out of their +error. Thou shalt make none to hear thee, except him who shall believe in our +signs: and they are wholly resigned unto us. + When the sentence shall be ready to fall upon them, we will cause a +beastk to come forth unto them from out of the earth, which shall speak unto +them:l verily men do not firmly believe in our signs. + On the day of resurrection we will assemble, out of every nation, a +company of those who shall have charged our signs with falsehood; and they +shall be prevented from mixing together, + + g See chapter 7, p. 110, and chapter 25, p. 274. + h Or the words may be translated thus: Yea, their knowledge faileth as +to the life to come: yea, &c. + i Such as the comparing of GOD to sensible things, or to created +beings: the removing all imperfections from the description of the Divine +Being; the state of paradise and hell; the stories of Ezra and Jesus Christ, +&c.1 + k The Mohammedans call this beast, whose appearance will be one sign of +the approach of the day of judgment, al Jassāsa, or the Spy. I have given the +description of her elsewhere;2 to which should be added that she is to have +two wings. + l Or, according to a different reading, viz., taclimohom instead of +tocallimohom, who shall wound them.3 + + 1 Al Beidāwi. 2 Prelim. Disc. Sec. IV. p. 62, &c. + 3 Vide ibid. + + + until they shall arrive at the place of judgment. And God shall say unto +them, Have ye charged my signs with falsehood, although ye comprehended them +not with your knowledge. Or what is it that ye were doing? + And the sentence of damnation shall fall on them, for that they have +acted unjustly: and they shall not speak in their own excuse. + Do they not see that we have ordained the night, that they may rest +therein, and the day giving open light? Verily herein are signs unto people +who believe. + On that day the trumpet shall be sounded; and whoever are in heaven and +on earth shall be struck with terror, except those whom GOD shall please to +exempt therefrom:m and all shall come before him in humble guise. +90 And thou shalt see the mountains, and shalt think them firmly fixed; but +they shall pass away, even as the clouds pass away. This will be the work of +GOD, who hath rightly disposed all things: and he is well acquainted with that +which ye do. + Whoever shall have wrought righteousness, shall receive a reward beyond +the desert thereof; and they shall be secure from the terror of that day;n + but whoever shall have wrought evil, shall be thrown on their faces into +hell fire. Shall ye receive the reward of any other than of that which ye +shall have wrought? + Verily I am commanded to worship the LORD of this territory of Mecca, who +hath sanctified the same: unto him belong all things. And I am commanded to +be a Moslem, + and to rehearse the Koran: he who shall be directed thereby will be +directed to his own advantage; + and to him who shall go astray, say, Verily I am a warner only. And say, +Praise be unto GOD! he will show you his signs,o and ye shall know them: and +thy LORD is not regardless of that which they do. + +________ + + +CHAPTER XXVIII. + +ENTITLED, THE STORY;p REVEALED AT MECCA.q + +IN THE NAME OF THE MOST MERCIFUL GOD. + + T. S. M.r THESE are the signs of the perspicuous book. + We will dictate unto thee, O Mohammed, some parts of the history of Moses +and Pharaoh, with truth; for the sake of people who believe. + + m See the Prelim. Disc. Sect. IV. p. 65, &c. Some say the persons +exempted from this general consternation will be the angels Gabriel, Michael, +Israfil, and Izraėl;1 others suppose them to be the virgins of paradise, and +the angels who guard that place, and carry GOD'S throne;2 and others will have +them to be the martyrs.3 + n That is, from the fear of damnation, and the other terrors which will +disturb the wicked; not from the general terror or consternation before +mentioned. + o viz., The successes of the true believers against the infidels, and +particularly the victory of Bedr + p The title is taken from the 26th verse, where Moses is said to have +related the story of his adventures to Shoaib. + q Some except a verse towards the latter end, beginning with these +words: He who hath given thee the Korān for a rule of faith and practice, &c. + r See the Prelim. Disc. Sect. III. p. 46. + + 1 Jallalo'ddin, al Beidāwi. 2 Idem. 3 Ebn +Abbas. + + + Now Pharaoh lifted himself up in the land of Egypt; and he caused his +subjects to be divided into parties;s he weakened one party of them,t by +slaying their male children, and preserving their females alive; for he was an +oppressor. + And we were minded to be gracious unto those who were weakened in the +land, and to make them models of religion; and to make them the heirs of the +wealth of Pharaoh and his people,u + and to establish a place for them in the earth; and to show Pharaoh and +Haman,x and their forces, that destruction of their kingdom and nation by +them, which they sought to avoid.y + And we directed the mother of Moses by revelation, saying, give him suck: +and if thou fearest for him, cast him into the river; and fear not, neither be +afflicted; for we will restore him unto thee, and will appoint him one of our +apostles.z + And when she had put the child in the ark, and had cast it into the +river, the family of Pharaoh took him up; providence designing that he should +become an enemy, and a sorrow unto them. Verily Pharaoh and Haman, and their +forces were sinners. + And the wife of Pharaoh said, This child is a delight of the eye to me, +and to thee:a kill him not; peradventure it may happen that he may be +serviceable unto us; or we may adopt him for our son. And they perceived not +the consequence of what they were doing. + And the heart of the mother of Moses became oppressed with fear; and she +had almost discovered him, had we not armed her heart with constancy, that she +might be one of those who believe the promises of God. +10 And she said unto his sister, Follow him. And she watched him at a +distance; and they perceived it not. + And we suffered him not to take the breasts of the nurses who were +provided before his sister came up;b and she said, Shall I direct you unto +some of his nation, who may nurse him for you, and will be careful of him? + And, at their desire, she brought his mother to them. So we restored him +to his mother, that her mind might be set at ease, and that she might not be +afflicted; and that she might know that the promise of GOD was true: but the +greater part of mankind know not the truth. + + s i.e., Either into companies, that they might the better attend his +order and perform the services he exacted of them; or into opposite factions, +to prevent their attempting anything against them, to deliver themselves from +his tyranny.1 + t viz., The Israelites. + u See chapter 26, p. 278. + x This name is given to Pharaoh's chief minister; from whence it is +generally inferred that Mohammed has here made Haman, the favourite of +Ahasuerus king of Persia, and who indisputably lived many ages after Moses, to +be that prophet's contemporary. But how probable soever this mistake may seem +to us, it will be very hard, if not impossible, to convince a Mohammedan of +it; for, as has been observed in a parallel case,2 two very different persons +may bear the same name.3 + y For Pharaoh had either dreamed, or been told by some diviners, that +one of the Hebrew nation should be the ruin of his kingdom; which prophecy is +supposed to have been the occasion of his cruelty to them.4 This circumstance +is owing to the invention of the Jews.5 + z 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.6 + a This sudden affection or admiration was raised in them either by his +uncommon beauty, or by the light which shone on his forehead, or because, when +they opened the ark, they found him sucking his thumb, which supplied him with +milk.7 + b See chapter 20, p. 235. + + 1 Al Beidāwi. 2 See p. 34, note x. 3 Vide Reland. de +Rel Moham. p. 217. 4 See cap. 7, p. 117. 5 Vide Shalshel. +hakkab, p. 11. et R. Eliez. pirke, c. 48 6 Al Beidāwi. See the notes +to cap. 20, p. 235. +7 Idem, Jallalo'ddin. + + + And when Moses had attained his age of full strength, and was become a +perfect man, we bestowed on him wisdom and knowledge: and thus do we reward +the upright. + And he went into the city, at a time when the inhabitants thereof +observed not what passed in the streets:c and he found therein two men +fighting; the one being of his own party, and the other of his enemies.d And +he who was of his party begged his assistance against him who was of the +contrary party; and Moses struck him with his fist, and slew him: but being +sorry for what had happened, he said, This is of the work of the devil;e for +he is a seducing and an open enemy. + And he said, O LORD, verily I have injured my own soul: wherefore forgive +me. So God forgave him; for he is ready to forgive, and merciful. + He said, O LORD, by the favors with which thou hast favored me, I will +not be an assistant to the wicked for the future. + And the next morning he was afraid in the city, and looked about him, as +one apprehensive of danger: and behold, he whom he had assisted the day before +cried out unto him for help a second time. But Moses said unto him, Thou art +plainly a quarrelsome fellow. + And when he sought to lay hold on him who was an enemy unto them both, he +said, O Moses, dost thou intend to kill me, as thou killedst a man yesterday?f +Thou seekest only to be an oppressor in the earth, and seekest not to be a +reconciler of quarrels. + And a certain mang came from the farther part of the city, running +hastily, and said, O Moses, verily the magistrates are deliberating concerning +thee, to put thee to death: depart therefore; I certainly advise thee well. +20 Wherefore he departed out of the city in great fear, looking this way +and that, lest he should be pursued. And he said, O LORD, deliver me from the +unjust people. + And when he was journeying towards Madian, he said, Peradventure my LORD +will direct me in the right way.h + And when he arrived at the water of Madian, he found about the well a +company of men, who were watering their flocks. + And he found, besides them, two women, who kept off their sheep at a +distance. And he said unto them, What is the matter with you? They answered, +We shall not water our flock, until the shepherds shall have driven away +theirs; for our father is an old man, stricken in years. + So Moses watered their sheep for them;i and afterwards retired to the +shade, saying, O LORD, verily I stand in need of the good which thou shalt +send down unto me. + + c viz., At noon; at which time it is usual in those countries for +people to retire to sleep; or, as others rather suppose, a little within +night. + d i.e., The one being an Israelite of his own religion and nation, and +the other an idolatrous Egyptian. + e Mohammed allows that Moses killed the Egyptian wrongfully; but, to +excuse it, supposes that he struck him without designing to kill him. + f Some suppose these words to have been spoken by the Israelite, who, +because Moses had reprimanded him, imagined he was going to strike him; and +others, by the Egyptian, who either knew or suspected that Moses had killed +his countryman the day before. + g This person, says the tradition, was an Egyptian, and Pharaoh's +uncle's son, but a true believer; who, finding that the king had been informed +of what Moses had done, and designed to put him to death, gave him immediate +notice to provide for his safety by flight. + h For 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.1 Some say he was led by an angel in the +appearance of a traveller.2 + i By rolling away a stone of a prodigious weight, which had been laid +over the mouth of the well by the shepherds, and required no less than seven +men (though some name a much larger number) to remove it.1 + + 1 Al Beidāwi. 2 Jallalo'ddin. 1 Idem, +interp. Yahya. + + + And one of the damselsk came unto him, walking bashfully, and said, My +father calleth thee, that he may recompense thee for the trouble which thou +hast taken in watering our sheep for us. And when he was come unto Shoaib, +and had told him the story of his adventures, he said unto him, Fear not: thou +hast escaped from unjust people. + And one of the damsels said, My father, hire him for certain wages: the +best servant thou canst hire is an able and trusty person.l + And Shoaib said unto Moses, Verily I will give thee one of these my two +daughters in marriage, on condition that thou serve me for hire eight years; +and if thou fulfil ten years, it is in thine own breast; for I seek not to +impose a hardship on thee: and thou shalt find me, if GOD please, a man of +probity. + Moses answered, Let this be the covenant between me and thee: whichsoever +of the two terms I shall fulfil let it be no crime in me if I then quit thy +service; and GOD is witness of that which we say. + And when Moses had fulfilled the term,m and was journeying with his +family towards Egypt, he saw fire on the side of Mount Sinai. And he said +unto his family, Tarry ye here; for I see fire: peradventure I may bring you +thence some tidings of the way,n or at least a brand out of the fire, that ye +may be warmed. +30 And when he was come thereto, a voice cried unto him from the right side +of the valley, in the sacred bottom, from the tree, saying, O Moses, verily I +am GOD, the LORD of all creatures: + cast down now thy rod. And when he saw it that it moved, as though it +had been a serpent, he retreated and fled, and returned not. And God said +unto him, O Moses, draw near, and fear not; for thou art safe. + Put thy hand into thy bosom, and it shall come forth white, without any +hurt: and draw back thy hando unto thee which thou stretchest forth for fear. +These shall be two evident signs from thy LORD, unto Pharaoh and his princes; +for they are a wicked people. + Moses said, O LORD, verily I have slain one of them; and I fear they will +put me to death: + but my brother Aaron is of a more eloquent tongue than I am; wherefore +send him with me for an assistant, that he may gain me credit; for I fear lest +they accuse me of imposture. + God said, We will strengthen thine arm by thy brother, and we will give +each of you extraordinary power, so that they shall not come up to you, in our +signs. Ye two, and whoever shall follow you, shall be the conquerors. + + k This was Sefūra (or Zipporah) the elder, or, as others suppose, the +younger daughter of Shoaib, whom Moses afterwards married. + l The girl, being asked by her father how she knew Moses deserved this +character, told him that he had removed the vast stone above mentioned without +any assistance, and that he looked not in her face, but held down his head +till he heard her message, and desired her to walk behind him, because the +wind ruffled her garments a little, and discovered some part of her legs.2 + m viz., The longest terms of ten years. The Mohammedans say, after the +Jews,3 that Moses received from Shoaib the rod of the prophets (which was a +branch of a myrtle of paradise, and had descended to him from Adam) to keep +off the wild beasts from his sheep; and that this was the rod with which he +performed all those wonders in Egypt. + n See chapter 20, p. 234. + o LIterally, thy wing: the expression alludes to the action of birds, +which stretch forth their wings to fly away when they are frighted, and fold +them together again when they think themselves secure.4 + + 2 Idem. 3 Vide Shals. hakkab. p. 12. R. Eliez. pirke, c. 40, +&c. 4 Al Beidāwi. + + + And when Moses came unto them with our evident signs, they said, This is +no other than a deceitful piece of sorcery: neither have we heard of anything +like this among our forefathers. + And Moses said, My LORD best knoweth who cometh with a direction from +him; and who shall have success in this life, as well as the next: but the +unjust shall not prosper. + And Pharaoh said, O princes, I did not know that ye had any other god +besides me.p Wherefore do thou, O Haman, burn me clay into bricks; and build +me a high tower,q that I may ascend unto the GOD of Moses: for I verily +believe him to be a liar. + And both he and his forces behaved themselves insolently and unjustly in +the earth; and imagined that they should not be brought before us to be +judged. +40 Wherefore we took him and his forces, and cast them into the sea. +Behold, therefore, what was the end of the unjust. + And we made them deceitful guides, inviting their followers to hell fire; +and on the day of resurrection they shall not be screened from punishment. + We pursued them with a curse in this life; and on the day of resurrection +they shall be shamefully rejected. + And we gave the book of the law unto Moses, after he had destroyed the +former generations, to enlighten the minds of men, and for a direction, and a +mercy; that peradventure they might consider. + Thou, O prophet, wast not on the west side of Mount Sinai, when we +delivered Moses his commission: neither wast thou one of those who were +present at his receiving it: + but we raised up several generations after Moses; and life was prolonged +unto them. Neither didst thou dwell among the inhabitants of Madian, +rehearsing unto them our signs; but we have sent thee fully instructed in +every particular. + Nor wast thou present on the side of the mount, when we called unto +Moses; but thou art sent as a mercy from thy LORD; that thou mightest preach +unto a people to whom no preacher hath come before thee,r that peradventure +they may be warned; + and lest, if a calamity had befallen them, for that which their hands had +previously committed, they should have said, O LORD, since thou hast not sent +an apostle unto us, that we might follow thy signs, and become true believers, +are we not excusable? + Yet when the truth is come unto them from before us, they say, Unless he +receive the same power to work miracles as Moses received, we will not +believe. Have they not likewise rejected the revelation which was heretofore +given unto Moses? They say, Two cunning imposturess have mutually assisted +one another: and they say, Verily we reject them both. + Say, Produce therefore a book from GOD, which is more right than these +two, that I may follow it; if ye speak truth. + + p See chapter 26, p. 277. + q It is said that Haman, 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.5 + r That is, to the Arabians; to whom no prophet had been sent, at least +since Ismael. + s viz., The Pentateuch and the Korān. Some copies read, Two impostors, +meaning Moses and Mohammed. + + 5 Al Zamakhshari. + + +50 But if they return thee no answer, know that they only follow their own +desires: and who erreth more widely from the truth than he who followeth his +own desire, without a direction from GOD? Verily GOD directeth not the unjust +people. + And now have we caused our word to come unto them, that they may be +admonished. + They unto whom we have given the scriptures which were revealed before +it, believe in the same; + and when it is read unto them, say, We believe therein; it is certainly +the truth from our LORD: verily we were Moslems before this.t + These shall receive their reward twice,u because they have persevered, +and repel evil by good, and distribute alms out of that which we have bestowed +on them; + and when they hear vain discourse, avoid the same, saying, We have our +works, and ye have your works; peace be on you;x we covet not the acquaintance +of the ignorant. + Verily thou canst not direct whom thou wilt: but GOD directeth whom he +pleaseth; and he best knoweth those who will submit to be directed. + The Meccans say, If we follow the same direction with thee, we shall be +forcibly expelled our land.y Have we not established for them a secure +asylum,z to which fruits of every sort are brought, as a provision for our +bounty? but the greater part of them do not understand. + How many cities have we destroyed, whose inhabitants lived in ease and +plenty? and these their dwellings are not inhabited after them, unless for a +little while;a and we were the inheritors of their wealth.b + But thy LORD did not destroy those cities, until he had sent unto their +capital an apostle, to rehearse our signs unto them: neither did we destroy +those cities, unless their inhabitants were injurious to their apostle. +60 The things which are given you are the provisions of this present life, +and the pomp thereof; but that which is with GOD is better and more durable: +will ye not therefore understand? + Shall he then, unto whom we have promised an excellent promise of future +happiness, and who shall attain the same, be as he on whom we have bestowed +the provision of this present life, and who, on the day of resurrection, shall +be one of those who are delivered up to eternal punishment? + On that day God shall call unto them, and shall say, Where are my +partners, which ye imagined to be so? + + t Holding the same faith in fundamentals, before the revelation of the +Korān, which we receive because it is consonant to the scriptures, and +attested to by them. The passage intends those Jews and Christians who had +embraced Mohammedism. + u Because they have believed both in their own scriptures and in the +Korān. + x See chap. 25, p. 275, note d. + y This objection was made by Al Hareth Ebn Othmān Ebn Nawfal Ebn Abd +Menāf, who came to Mohammed and told him that the Koreish believed he preached +the truth, but were apprehensive that if they made the Arabs their enemies by +quitting their religion, they would be obliged likewise to quit Mecca, being +but a handful of men, in comparison to the whole nation.1 + z By giving them for their habitation the sacred territory of Mecca, a +place protected by GOD, and reverenced by man. + a That is, for a day, or a few hours only, while travellers stay there +to rest and refresh themselves; or, as the original may also signify, unless +by a few inhabitants: some of those ancient cities and dwellings being utterly +desolate, and others thinly inhabited. + b There being none left to enjoy it after them. + + 1 Al Beidāwi. + + + And they upon whom the sentence of damnation shall be justly pronounced +shall answer, These, O LORD, are those whom we seduced: but now we clearly +quit them, and turn unto thee. They did not worship us, but their own lusts.c + And it shall be said unto the idolaters, Call now upon those whom ye +associated with God: and they shall call upon them, but they shall not answer +them; and they shall see the punishment prepared for them, and shall wish that +they had submitted to be directed. + On that day, God shall call unto them, and shall say, What answer did ye +return to our messengers? + But they shall not be able to give an account thereof on that day;d +neither shall they ask one another for information. + Howbeit whoso shall repent and believe, and shall do that which is right, +may expect to be happy. + Thy LORD createth what he pleaseth; and chooseth freely: but they have no +free choice. Praise be unto GOD; and far be he removed from the idols which +they associate with him! + Thy LORD knoweth both the secret malice which their breasts conceal, and +the open hatred which they discover. +70 He is GOD; there is no GOD but he. Unto him is the praise due, both in +this life and in that which is to come: unto him doth judgment belong; and +before him shall ye be assembled at the last day. + Say, What think ye? If GOD should cover you with perpetual night, until +the day of resurrection; what god, besides GOD, would bring you light? Will +ye not therefore hearken? + Say, What think ye? If GOD should give you continual day, until the day +of resurrection; what god, besides GOD, would bring you night, that ye might +rest therein? Will ye not therefore consider? + Of his mercy he hath made for you the night and the day, that ye may rest +in the one, and may seek to obtain provision for yourselves of his abundance, +by your industry, in the other; and that ye may give thanks. + On a certain day God shall call unto them, and shall say, Where are my +partners, which ye imagined to share the divine power with me? + And we will produce a witness out of every nation,e and will say, Bring +hither your proof of what ye have asserted. And they shall know that the +right is GOD'S alone; and the deities which they have devised shall abandon +them. + Karūn was of the people of Moses;f but he behaved insolently towards +them: for we had given him so much treasure, that his keys would have loaded +several strong men.g When his people said unto him, Rejoice not immoderately; +for GOD loveth not those who rejoice in their riches immoderately: + + c See chap. 10, p. 153. + d Literally, The account thereof shall be dark unto them; for the +consternation they shall then be under, will render them stupid, and unable to +return an answer. + e viz., The prophet who shall have been sent to each nation. + f The commentators say, Karūn was the son of Yeshar (or Izhar), the +uncle of Moses, and, consequently, make him the same with the Korah of the +scriptures. This person is represented by them as the most beautiful of the +Israelites, and so far surpassing them all in opulency that the riches of +Karūn have become a proverb. The Mohammedans are indebted to the Jews for +this last circumstance, to which they have added several other fables; for +they tell us that he built a large palace overlaid with gold, the doors +whereof were of massy gold; that he became so insolent because of his immense +riches, as to raise a sedition against Moses, though some pretend the occasion +of his rebellion to have been his unwillingness to give alms, as Moses had +commanded; that one day, when that prophet was preaching to the people, and, +among other laws which he published, declared that adulterers should be +stoned, Karūn asked him what if he should be found guilty of the same crime? +To which Moses answered, that in such case he would suffer the same +punishment; and thereupon Karūn produced a harlot, whom he had hired to swear +that Moses had lain with her, and charged him publicly with it; but on Moses +adjuring the woman to speak the truth, her resolution failed her, and she +confessed that she was suborned by Karūn to accuse him wrongfully; that then +God directed Moses, who had complained to him of this usage, to command the +earth what he pleased, and it should obey him; whereupon he said, O earth +swallow them up! and that immediately the earth opened under Karūn and his +confederates, and swallowed them up, with his palace and all his riches.1 +There goes a tradition, that as Karūn 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 hast no mercy on Karūn, 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.2 + g The original word properly signifies any number of persons from ten +to forty. Some pretend these keys were a sufficient load for seventy men; and +Abulfeda says forty mules used to be employed to carry them. + + 1 Abulfeda, Jallalo'ddin, al Beidāwi, &c. + + + but seek to attain by means of the wealth which GOD hath given thee, the +future mansion of paradise.h And forget not thy portion in this world; but be +thou bounteous unto others, as GOD hath been bounteous unto thee; and seek not +to act corruptly in the earth; for GOD loveth not the corrupt doers. + He answered, I have received these riches, only because of the knowledge +which is with me.i Did he not know that GOD had already destroyed, before +him, several generations, who were mightier than he in strength, and had +amassed more abundance of riches? And the wicked shall not be asked to +discover their crimes. + And Karūn went forth unto his people, in his pomp.k And they who loved +this present life said, Oh that we had the like wealth, as hath been given +unto Karūn? verily he is master of a great fortune. +80 But those on whom knowledge had been bestowed answered, Alas for you! +the reward of GOD in the next life will be better unto him who shall believe +and do good works; but none shall attain the same, except those who persevere +with constancy. + And we caused the ground to cleave in sunder, and to swallow up him and +his palace: and he had no forces to defend him, besides GOD; neither was he +rescued from punishment. + And the next morning, those who had coveted his condition the day before +said, Aha! verily GOD bestoweth abundant provision on such of his servants as +he pleaseth; and he is sparing unto whom he pleaseth. Unless GOD had been +gracious unto us, certainly the earth had swallowed us up also. Aha! the +unbelievers shall not prosper. + As to this future mansion of paradise, we will give it unto them who seek +not to exalt themselves in the earth, or to do wrong; for the happy issue +shall attend the pious. + Whoso doth good shall receive a reward which shall exceed the merit +thereof: but as to him who doth evil, they who work evil shall be rewarded +according to the merit only of that which they shall have wrought. + Verily he who hath given thee the Koran for a rule of faith and practice +will certainly bring thee back home unto Mecca.l Say, My LORD best knoweth +who cometh with a true direction, and who is in a manifest error. + + h This passage is parallel to that in the New Testament, Make to +yourselves friends of the mammon of unrighteousness; that when ye fail, they +may receive you into everlasting habitations.3 + i For some say he was the most learned of all the Israelites, and the +best versed in the law, after Moses and Aaron; others pretend he was skilled +in chemistry, or in merchandising, or other arts of gain, and others suppose +(as the Jews also fable4) that he found out the treasures of Joseph in Egypt.5 + k It is said he rode on a white mule adorned with trappings of gold, +and that he was clothed in purple, and attended by four thousand men, all well +mounted and richly dressed. + l This verse, some say, was revealed to Mohammed when he arrived at +Johsa, in his flight from Mecca to Medina, to comfort him and still his +complaints. + + 2 Al Beidāwi. Vide D'Herbel. Bibl. Orient. Art. Carun. 3 +Luke xvi. 9. 4 Vide R. Ghedal, Shalsh. hakkab. p. 13. 5 +Jallalo'ddin, al Beidāwi. + + + Thou didst not expect that the book of the Koran should be delivered unto +thee: but thou hast received it through the mercy of thy LORD. Be not +therefore assisting to the unbelievers; + neither let them turn thee aside from the signs of GOD, after they have +been sent down unto thee: and invite men unto thy LORD. And be not thou an +idolater; + neither invoke any other god, together with the true GOD: there is no god +but he. Everything shall perish, except himself: unto him belongeth judgment: +and before him shall ye be assembled at the last day. + + +________ + + +CHAPTER XXIX. + +ENTITLED, THE SPIDER;m REVEALED AT MECCA.n + +IN THE NAME OF THE MOST MERCIFUL GOD. + + A. L. M.o Do men imagine that it shall be sufficient for themp to say, +We believe; will they not be proved?q + We heretofore proved those who were before them; for GOD will surely know +them who are sincere, and he will surely know the liars. + Do they who work evil think that they shall prevent us from taking +vengeance on them? An ill judgment do they make. + Whoso hopeth to meet GOD, verily GOD'S appointed time will certainly +come; and he both heareth and knoweth. + Whoever striveth to promote the true religion, striveth for the advantage +of his own soul; for GOD needeth not any of his creatures: + and as to those who believe and work righteousness, we will expiate their +evil deeds from them; and we will give them a reward according to the utmost +merit of their actions. + We have commanded man to show kindness towards his parents: but if they +endeavor to prevail with thee to associate with me that concerning which thou +hast no knowledge, obey them not.r Unto me shall ye return; and I will +declare unto you what ye have done. + Those who shall believe, and shall work righteousness, we will surely +introduce into paradise, among the upright. + + m Transient mention is made of this insect towards the middle of the +chapter. + n Some think the first ten verses, ending with these words, And he well +knoweth the hypocrites, were revealed at Medina, and the rest at Mecca; and +others believe the reverse. + o See the Prelim. Disc. Sect. III. p. 46, &c. + p Literally, That they shall be let alone, &c. + q This passage reprehends the impatience of some of the prophet's +companions, under the hardships which they sustained in defence of their +religion, and the losses which they suffered from the infidels; representing +to them that such trials and afflictions were necessary to distinguish the +sincere person from the hypocrite, and the steady from the wavering. Some +suppose it to have been occasioned by the death of Mahja, Omar's slave, killed +by an arrow at the battle of Bedr, which was deeply lamented and laid to heart +by his wife and parents.1 + r That is, If they endeavour to pervert thee to idolatry. The passage +is said to have been revealed on account of Saad Ebn Abi Wakkās, and his +mother Hamna, who, when she heard that her son had embraced Mohammedism, swore +that she would neither eat nor drink till he returned to his old religion, and +kept her oath for three days.2 + + 1 Al Beidāwi. 2 Idem. + + + There are some men who say, We believe in GOD: but when such a one is +afflicted for GOD'S sake, he esteemeth the persecution of men to be as +grievous as the punishment of GOD. Yet if success cometh from thy LORD, they +say, Verily we are with you. Doth not GOD well know that which is in the +breasts of his creatures? +10 Verily GOD well knoweth the true believers, and he well knoweth the +hypocrites. + The unbelievers say unto those who believe, Follow our way, and we will +bear your sins. Howbeit they shall not bear any part of their sins; for they +are liars: + but they shall surely bear their own burdens, and other burdens besides +their own burdens;s and they shall be examined, on the day of resurrection, +concerning that which they have falsely devised. + We heretofore sent Noah unto his people; and he tarried among them one +thousand years, save fifty years:t and the deluge took them away, while they +were acting unjustly; + but we delivered him and those who were in the ark, and we made the sameu +a sign unto all creatures. + We also sent Abraham; when he said unto his people, Serve GOD, and fear +him; this will be better for you; if ye understand. + Ye only worship idols besides GOD, and forge a lie. Verily those which +ye worship, besides GOD, are not able to make any provision for you: seek +therefore your provision from GOD; and serve him, and give thanks unto him; +unto him shall ye return. + If he charge me with imposture,x verily sundry nations before you +likewise charged their prophets with imposture: but public preaching only is +incumbent on an apostle. + Do they not see how GOD produceth creatures, and afterwards restoreth +them?y Verily this is easy with GOD. + Say, go through the earth, and see how he originally produceth creatures: +afterwards will GOD reproduce another production; for GOD is almighty. +20 He will punish whom he pleaseth, and he will have mercy on whom he +pleaseth. Before him shall ye be brought at the day of judgment: + and ye shall not escape his reach, either in earth, or in heaven:z +neither shall ye have any patron or defender besides GOD. + As for those who believe not in the signs of GOD, or that they shall meet +him at the resurrection, they shall despair of my mercy, and for them is a +painful punishment prepared. + + s viz., The guilt of seducing others, which shall be added to the guilt +of their own obstinacy without diminishing the guilt of such as shall be +seduced by them. + t This is true, if the whole life of Noah be reckoned; and accordingly +Abulfeda says he was sent to preach in his two hundred and fiftieth year, and +that he lived in all nine hundred and fifty: but the text seeming to speak of +those years only which he spent in preaching to the wicked antediluvians, the +commentators suppose him to have lived much longer. Some say the whole length +of his life was a thousand and fifty years; that his mission happened in the +fortieth year of his age, and that he lived after the Flood sixty years;1 and +others give different numbers; one, in particular, pretending that Noah lived +near sixteen hundred years.2 + This circumstance, says al Beidāwi, was mentioned to encourage Mohammed, +and to assure him that God, who supported Noah so many years against the +opposition and plots of the antediluvian infidels, would not fail to defend +him against all attempts of the idolatrous Meccans and their partisans. + u i.e., The ark. + x This seems to be part of Abraham's speech to his people: but some +suppose that GOD here speaks, by way of apostrophe, first to the Koreish, and +afterwards to Mohammed; and that the parenthesis is continued to these words, +And the answer of his people was no other, &c. In which case we should have +said, If ye charge Mohammed your apostle with imposture, &c. + y The infidels are bid to consider how GOD causeth the fruits of the +earth to spring forth, and reneweth them every year, as in the preceding; +which is an argument of his power to raise man, whom he created at first, to +life again after death, at his own appointed time. + z See Psalm cxxxix. 7, &c. + + 1 Idem, al Zamakh. 2 Caab, apud Yahyam. + + + And the answer of his people was no other than that they said, Slay him, +or burn him. But GOD saved him from the fire.a Verily herein were signs unto +people who believed. + And Abraham said, Ye have taken idols, besides GOD, to cement affection +between you in this life: + but on the day of resurrection, the one of you shall deny the other, and +the one of you shall curse the other; and your abode shall be hell fire, and +there shall be none to deliver you. + And Lot believed on him. And Abraham said, Verily I fly from my people, +unto the place which my LORD hath commanded me; or he is the mighty, the wise. + And we gave him Isaac and Jacob; and we placed among his descendants the +gift of prophecy and the scriptures: and we gave him his reward in this world; +and in the next he shall be one of the righteous. + We also sent Lot; when he said unto his people, Do ye commit filthiness +which no creature hath committed before you? + Do ye approach lustfully unto men, and lay wait in the highways,b and +commit wickedness in your assembly?c And the answer of his people was no +other than that they said, Bring down the vengeance of GOD upon us, if thou +speakest truth. +30 Lot said, O LORD, defend me against the corrupt people. + And when our messengers came unto Abraham with good tidings,d they said, +We will surely destroy the inhabitants of this city: for the inhabitants +thereof are unjust doers. + Abraham answered, Verily Lot dwelleth there. They replied, We well know +who dwelleth therein: we will surely deliver him and his family, except his +wife; she shall be one of those who remain behind. + And when our messengers came unto Lot, he was troubled for them, and his +arm was straitened concerning them.e But they said, Fear not, neither be +grieved; for we will deliver thee and thy family, except thy wife; for she +shall be one of those who remain behind. + We will surely bring down upon the inhabitants of this city vengeance +from heaven, for that they have been wicked doers; + and we have left thereof a manifest signf unto people who understand. + And unto the inhabitants of Madian we sent their brother Shoaib; and he +said unto them, O my people, serve GOD, and expect the last day; and +transgress not, acting corruptly in the earth. + But they accused him of imposture; wherefore a storm from heaveng +assailed them, and in the morning they were found in their dwellings dead and +prostrate. + And we also destroyed the tribes of Ad, and Thamud; and this is well +known unto you from what yet remains of their dwellings. And Satan prepared +their works for them, and turned them aside from the way of truth, although +they were sagacious people. + And we likewise destroyed Karūn, and Pharaoh, and Haman. Moses came unto +them with evident miracles, and they behaved themselves insolently in the +earth: but they could not escape our vengeance. + + a See chapter 21. + b Some suppose the Sodomites robbed and murdered the passengers; +others, that they unnaturally abused their bodies. + c Their meetings being scenes of obscenity and riot. + d See chapter 11, p. 165, &c. + e See ibid. p. 166. + f viz., The story of its destruction, handed down by common tradition; +or else its ruins, or some other footsteps of this signal judgment; it being +pretended that several of the stones, which fell from heaven on those cities, +are still to be seen, and that the ground where they stood appears burnt and +blackish. + g See chapter 7, p. 114. + + +40 Every of them did we destroy in his sin. Against some of them we sent a +violent wind:h some of them did a terrible noise from heaven destroy:i some of +them did we cause the earth to swallow up:k and some of them we drowned.l +Neither was GOD disposed to treat them unjustly; but they dealt unjustly with +their own souls. + The likeness of those who take other patrons besides GOD is as the +likeness of the spider, which maketh herself a house: but the weakest of all +houses surely is the house of the spider; if they knew this. + Moreover GOD knoweth what things they invoke, besides him; and he is the +mighty, the wise. + These similitudes do we propound unto men: but none understand them, +except the wise. + GOD hath created the heavens and the earth in truth; verily herein is a +sign unto the true believers. + Rehearse that which hath been revealed unto thee of the book of the +Koran: and be constant at prayer; for prayer preserveth a man from filthy +crimes, and from that which is blamable; and the remembering of GOD is surely +a most important duty. GOD knoweth that which ye do. + Dispute not against those who have received the scriptures, unless in the +mildest manner;m except against such of them as behave injuriously towards +you: and say, We believe in the revelation which hath been sent down unto us, +and also in that which hath been sent down unto you; our GOD and your GOD is +one, and unto him are we resigned. + Thus have we sent down the book of the Koran unto thee: and they unto +whom we have given the former scriptures believe therein; and of these +Arabians also there is who believeth therein: and none reject our signs, +except the obstinate infidels. + Thou couldest not read any book before this; neither couldest thou write +it with thy right hand: then had the gainsayers justly doubted of the divine +original thereof. + But the same is evident signs in the breasts of those who have received +understanding: for none reject our signs except the unjust. +50 They say, Unless a sign be sent down unto him from his LORD, we will not +believe. Answer, Signs are in the power of GOD alone; and I am no more than a +public preacher. + Is it not sufficient for them that we have sent down unto thee the book +of the Koran, to be read unto them? Verily herein is a mercy, and an +admonition unto people who believe. + Say GOD is a sufficient witness between me and you: + he knoweth whatever is in heaven and earth; and those who believe in vain +idols, and deny GOD, they shall perish. + They will urge thee to hasten the punishment which they defy thee to +bring down upon them:n if there had not been a determined time for their +respite, the punishment had come upon them before this; but it shall surely +overtake them suddenly, and they shall not foresee it. + They urge thee to bring down vengeance swiftly upon them: but hell shall +surely encompass the unbelievers. + + h The original word properly signifies a wind that drives the gravel +and small stones before it; by which the storm, or shower of stones, which +destroyed Sodom and Gomorrah, seems to be intended. + i Which was the end of Ad and Thamud. + k As it did Karūn. + l As the unbelievers in Noah's time, and Pharaoh and his army + m i.e., Without ill language or passion. This verse is generally +supposed to have been abrogated by that of the sword; though some think it +relates only to those who are in alliance with the Moslems. + n See chapter 6, p. 93 + + + On a certain day their punishment shall suddenly assail them, both from +above them, and from under their feet; and God shall say, Taste ye the reward +of that which ye have wrought. + O my servants who have believed, verily my earth is spacious: wherefore +serve me.o + Every soul shall taste death: afterwards shall ye return unto us; + and as for those who shall have believed, and wrought righteousness, we +will surely lodge them in the higher apartments of paradise; rivers shall flow +beneath them, and they shall continue therein forever. How excellent will be +the reward of the workers of righteousness; +60 who persevere with patience, and put their trust in their LORD! + How many beasts are there, which provide not their food? It is GOD who +provideth for them, and for you; and he both heareth and knoweth. + Verily, if thou ask the Meccans, who hath created the heavens and the +earth, and hath obliged the sun and the moon to serve in their courses? they +will answer, GOD. How therefore do they lie, in acknowledging of other gods? + GOD maketh abundant provision for such of his servants as he pleaseth; +and is sparing unto him, if he pleaseth: for GOD knoweth all things.p + Verily if thou ask them, who sendeth rain from heaven, and thereby +quickeneth the earth, after it hath been dead? they will answer, GOD. Say, +GOD be praised! But the greater part of them do not understand. + This present life is no other than a toy, and a plaything; but the future +mansion of paradise is life indeed: if they knew this they would not prefer +the former to the latter. + When they sail in a ship, they call upon GOD, sincerely exhibiting unto +him the true religion: but when he bringeth them safe to land, behold, they +return to their idolatry; + to show themselves ungrateful for that which we have bestowed on them, +and that they may enjoy the delights of this life; but they shall hereafter +know the issue. + Do they not see that we have made the territory of Mecca an inviolable +and secure asylum, when men are spoiled in the countries round about them? Do +they therefore believe in that which is vain, and acknowledge not the goodness +of GOD? + But who is more unjust than he who deviseth a lie against GOD, or denieth +the truth, when it hath come unto him? Is there not in hell an abode for the +unbelievers? +70 Whoever do their utmost endeavor to promote our true religion, we will +direct them into our ways; for GOD is with the righteous. + + o That is, If ye cannot serve me in one city or country, fly unto +another, where ye may profess the true religion in safety; for the earth is +wide enough, and ye may easily find places of refuge. Mohammed is said to +have declared, That whoever flies for the sake of his religion, though he stir +but the distance of a span, merits paradise, and shall be the companion of +Abraham and of himself.1 + p And particularly who will make a good, and who will make a bad use of +their riches. + + 1 Al Beidāwi. + + + + + +CHAPTER XXX. + +ENTITLED, THE GREEKS;q REVEALED AT MECCA.r + +IN THE NAME OF THE MOST MERCIFUL GOD. + + A. L. M.s THE Greeks have been overcome by the Persians,t + + q The original word is al Rūm; by which the later Greeks, or subjects +of the Constantinopolitan empire, are here meant; though the Arabs give the +same name also to the Romans, and other Europeans. + r Some except the verse beginning at these words, Praise be unto GOD. + s The Prelim. Disc. Sect. III. p. 46, &c. + t The accomplishment of the prophecy contained in this passage, which +is very famous among the Mohammedans, being insisted on by their doctors as a +convincing proof that the Korān really came down from heaven, it may be +excusable to be a little particular. + The passage is said to have been revealed on occasion of a great victory +obtained by the Persians over the Greeks, the news whereof coming to Mecca, +the infidels became strangely elated, and began to abuse Mohammed and his +followers, imagining that this success of the Persians, who, like themselves, +were idolaters, and supposed to have no scriptures, against the Christians, +who pretended as well as Mohammed to worship one GOD, and to have divine +scriptures, was an earnest of their own future successes against the prophet +and those of his religion: to check which vain hopes, it was foretold, in the +words of the text, that how improbable soever it might seem, yet the scale +should be turned in a few years, and the vanquished Greeks prevail as +remarkably against the Persians. + That this prophecy was exactly fulfilled the commentators fail not to +observe, though they do not exactly agree in the accounts they give of its +accomplishment; the number of years between the two actions being not +precisely determined. Some place the victory gained by the Persians in the +fifth year before the Hejra, and their defeat by the Greeks in the second year +after it, when the battle of Bedr was fought:1 others place the former in the +third or fourth year before the Hejra, and the latter in the end of the sixth +or beginning of the seventh year after it, when the expedition of al +Hodeibiyah was undertaken.2 + The date of the victory gained by the Greeks, in the first of these +accounts, interferes with a story which the commentators tell, of a wager laid +by Abu Becr with Obba Ebn Khalf, who turned this prophecy into ridicule. Abu +Becr at first laid ten young camels that the Persians should receive an +overthrow within three years; but on his acquainting Mohammed with what he had +done, that prophet told him that the word bed', made use of in this passage, +signified no determinate number of years, but any number from three to nine +(though some suppose the tenth year is included), and therefore advised him to +prolong the time, and to raise the wager; which he accordingly proposed to +Obba, and they agreed that the time assigned should be nine years, and the +wager a hundred camels. Before the time was elapsed, Obba died of a wound he +had received at Ohod, in the third year of the Hejra;3 but the event +afterwards showing that Abu Becr had won, he received the camels of Obba's +heirs, and brought them in triumph to Mohammed.4 + History informs us that the successes of Khosru Parviz, king of Persia, +who carried on a terrible war against the Greek empire, to revenge the death +of Maurice, his father-in-law, slain by Phocas, were very great, and continued +in an uninterrupted course for two and twenty years. Particularly in the year +of Christ 615, about the beginning of the sixth year before the Hejra the +Persians, having the preceding year conquered Syria, made themselves masters +of Palestine, and took Jerusalem; which seems to be that signal advantage +gained over the Greeks mentioned in this passage, as agreeing best with the +terms here used, and most likely to alarm the Arabs by reason of their +vicinity to the scene of action: and there was so little probability, at that +time, of the Greeks being able to retrieve their losses, much less to distress +the Persians, that in the following years the arms of the latter made still +farther and more considerable progresses, and at length they laid siege to +Constantinople itself. But in the year 625, in which the fourth year of the +Hejra began, about ten years after the taking of Jerusalem, the Greeks, when +it was least expected, gained a remarkable victory over the Persians, and not +only obliged them to quit the territories of the empire, by carrying the war +into their own country, but drove them to the last extremity, and spoiled the +capital city al Madāyen; Heraclius enjoying thenceforward a continued series +of good fortune, to the deposition and death of Khosru. For more exact +information in these matters, and more nicely fixing the dates, either so as +to correspond with or to overturn this pretended prophecy (neither of which is +my business here), the reader may have recourse to the historians and +chronologers.5 + + 1 Jallalo'ddin, &c. 2 Al Zamakh., al Beidāwi. 3 See +p. 272, note h. 4 Al Beidāwi, Jallalo'ddin, &c. 5 Vide +etiam Asseman, Bibl. Orient. t. 3, part i. p. 411, &c. et Boulainy. Vie de +Mahom. p. 333, &c. + + + in the nearest part of the land;u but after their defeat, they shall +overcome the others in their turn, + within a few years. Unto GOD belongeth the disposal of this matter, both +for what is past, and for what is to come: and on that day shall the believers +rejoice + in the success granted by GOD; for he granteth success unto whom he +pleaseth, and he is the mighty, the merciful. + This is the promise of GOD: GOD will not act contrary to his promise: but +the greater part of men know not the veracity of God. + They know the outward appearance of this present life; but they are +careless as to the life to come. + Do they not consider within themselves that GOD hath not created the +heavens and the earth, and whatever is between them, otherwise than in truth, +and hath set them a determined period? Verily a great number of men reject +the belief of their future meeting their LORD at the resurrection. + Do they not pass through the earth, and see what hath been the end of +those who were before them? They excelled the Meccans in strength, and broke +up the earth,x and inhabited it in greater affluence and prosperity than they +inhabit the same: and their apostles came unto them with evident miracles; and +GOD was not disposed to treat them unjustly, but they injured their own souls +by their obstinate infidelity; + and the end of those who had done evil was evil, because they charged the +signs of God with falsehood, and laughed the same to scorn. +10 God produceth creatures, and will hereafter restore them to life: then +shall ye return unto him. + And on the day whereon the hour shall come, the wicked shall be struck +dumb for despair; + and they shall have no intercessors from among the idols which they +associated with God. And they shall deny the false gods which they associated +with him. + On the day whereon the hour shall come, on that day shall the true +believers and the infidels be separated: + and they who shall have believed, and wrought righteousness, shall take +their pleasure in a delightful meadow; + but as for those who shall have disbelieved, and rejected our signs, and +the meeting of the next life, they shall be delivered up to punishment. + Wherefore glorify GOD, when the evening overtaketh you, and when ye rise +in the morning: + and unto him be praise in heaven and earth; and at sunset, and when ye +rest at noon.y + He bringeth forth the living out of the dead, and he bringeth forth the +dead out of the living;z and he quickeneth the earth after it hath been dead: +and in like manner shall ye be brought forth from your graves. + Of his signs one is, that he hath created you of dust; and behold, ye are +become men, spread over the face of the earth. +20 And of his signs another is, that he hath created you, out of +yourselves, wives, that ye may cohabit with them; and hath put love and +compassion between you: verily herein are signs unto people who consider. + + u Some interpreters, supposing that the land here meant is the land of +Arabia, or else that of the Greeks, place the scene of action in the confines +of Arabia and Syria, near Bostra and Adhraāt;6 others imagine the land of +Persia is intended, and lay the scene in Mesopotamia, on the frontiers of that +kingdom;7 but Ebn Abbas, with more probability, thinks it was in Palestine. + x To dig for water and minerals, and to till the ground for seed, &c.8 + y Some are of opinion that the five times of prayer are intended in +this passage; the evening including the time both of the prayer of sunset, and +of the evening prayer properly so called, and the word I have rendered at +sunset, marking the hour of afternoon prayer, since it may be applied also to +the time a little before sunset. + z See chapter 3, p. 34. + + 6 Yahya, al Beidāwi. 7 Mojahed, apud Zamakh. Jallalo'ddin. + 8 Al Beidāwi. + + 29 + + + And of his signs are also the creation of the heavens and the earth, and +the variety of your languages, and of your complexions:z verily herein are +signs unto men of understanding. + And of his signs are your sleeping by night and by day, and your seeking +to provide for yourselves of his abundance: verily herein are signs unto +people who hearken. + Of his signs others are, that he showeth you the lightning, to strike +terror, and to give hope of rain, and that he sendeth down water from heaven, +and quickeneth thereby the earth, after it hath been dead; verily herein are +signs unto people who understand. + And of his signs this also is one, namely, that the heaven and the earth +stand firm at command: hereafter, when he shall call you out of the earth at +one summons, behold, ye shall come forth. + Unto him are subject whosoever are in the heavens and on earth: all are +obedient unto him. + It is he who originally produceth a creature, and afterwards restoreth +the same to life: and this is most easy with him. He justly challengeth the +most exalted comparison, in heaven and earth;a and he is the mighty, the wise. + He propoundeth unto a comparison taken from yourselves. Have ye, among +the slaves whom your right hands possess, any partner in the substance which +we have bestowed on you, so that ye become equal sharers therein with them, or +that ye fear them as ye fear one another?b Thus we distinctly explain our +signs, unto people who understand. + But those who act unjustly, by attributing companions unto God, follow +their own lusts, without knowledge: and who shall direct him whom GOD shall +cause to err? They shall have none to help them. + Wherefore be thou orthodox, and set thy face towards the true religion, +the institution of GOD, to which he hath created mankind disposed: there is no +change in what GOD hath created.c This is the right religion; but the greater +part of men know it not. +30 And be ye turned unto him, and fear him, and be constant at prayer, and +be not idolaters. + Of those who have made a schism in their religion, and are divided into +various sects, every sect rejoice in their own opinion. + When adversity befalleth men, they call upon their LORD, turning unto +him: afterwards, when he hath caused them to taste of his mercy, behold, a +part of them associate other deities with their LORD: + to show themselves ungrateful for the favors which we have bestowed on +them. Enjoy therefore the vain pleasures of this life; but hereafter shall ye +know the consequence. + Have we sent down unto them any authority, which speaketh of the false +gods which they associate with him?d + + z Which are certainly most wonderful, and, as I conceive, very hard to +be accounted for, if we allow the several nations in the world to be all the +offspring of one man, as we are assured by scripture they are, without having +recourse to the immediate omnipotency of GOD. + a That is, in speaking of him we ought to make use of the most noble +and magnificent expressions we can possibly devise. + b See chapter 16, p. 200 + c i.e., The immutable law, or rule, to which man is naturally disposed +to conform, and which every one would embrace, as most fit for a rational +creature, if it were not for the prejudices of education. The Mohammedans +have a tradition that their prophet used to say, That every person is born +naturally disposed to become a Moslem; but that a man's parents make him a +Jew, a Christian, or a Magian. + d That is, Have we either by the mouth of any prophet, or by any +written revelation, commanded or encouraged the worship of more gods than one? + + + When we cause men to taste mercy, they rejoice therein; but if evil +befalleth them, for that which their hands have before committed, behold, they +despair.e + Do they not see that GOD bestoweth provision abundantly on whom he +pleaseth, and is sparing unto whom he pleaseth? Verily herein are signs unto +people who believe. + Give unto him who is of kin to thee his reasonable due; and also to the +poor, and the stranger: this is better for those who seek the face of GOD; and +they shall prosper. + Whatever ye shall give in usury,f to be an increase of men's substance, +shall not be increased by the blessing of GOD: but whatever ye shall give in +alms, for GOD'S sake, they shall receive a twofold reward. + It is GOD who hath created you, and hath provided food for you: hereafter +will he cause you to die; and after that will he raise you again to life. Is +there any of your false gods, who is able to do the least of these things? +Praise be unto him; and far be he removed from what they associate with him! +40 Corruptiong hath appeared by land and by sea, for the crimes which men's +hands have committed; that it might make them to tasteh a part of the fruits +of that which they have wrought, that peradventure they might turn from their +evil ways. + Say, Go through the earth, and see what hath been the end of those who +have been before you: the greater part of them were idolaters. + Set thy face therefore towards the right religion, before the day cometh, +which none can put back from GOD. On that day shall they be separated into +two companies: + whoever shall have been an unbeliever, on him shall his unbelief be +charged; and whoever shall have done that which is right, shall spread +themselves couches of repose in paradise; + that he may reward those who shall believe, and work righteousness, of +his abundant liberality; for he loveth not the unbelievers. + Of his signs one is, that he sendeth the winds, bearing welcome tidings +of rain, that he may cause you to taste of his mercy; and that ships may sail +at his command, that ye may seek to enrich yourselves of his abundance by +commerce; and that ye may give thanks. + We sent apostles, before thee, unto their respective people, and they +came unto them with evident proofs: and we took vengeance on those who did +wickedly; and it was incumbent on us to assist the true believers. + It is GOD who sendeth the winds, and raiseth the clouds, and spreadeth +the same in the heaven, as he pleaseth; and afterwards disperseth the same: +and thou mayest see the rain issuing from the midst thereof; and when he +poureth the same down on such of his servants as he pleaseth, behold, they are +filled with joy; + although before it was sent down unto them, before such relief, they were +despairing. + Consider therefore the traces of GOD'S mercy; how he quickeneth the +earth, after its state of death: verily the same will raise the dead; for he +is almighty. +50 Yet if we should send a blasting wind, and they should see their corn +yellow and burnt up, they would surely become ungrateful, after our former +favors. + Thou canst not make the dead to hear, neither canst thou make the deaf to +hear thy call, when they retire and turn their backs; + + e And seek not to regain the favour of GOD by timely repentance. + f Or by way of bribe. The word may include any sort of extortion or +illicit gain. + g viz., Mischief and public calamities, such as famine, pestilence, +droughts, shipwrecks, &c. or erroneous doctrines, or a general depravity of +manners. + h Some copies read in the first person plural, That we might cause them +to taste &c. + + 29-2 + + + neither canst thou direct the blind out of their error: thou shalt make +none to hear, except him who shall believe in our signs; for they are resigned +unto us. + It is GOD who created you in weakness, and after weakness hath given you +strength; and after strength, he will again reduce you to weakness, and gray +hairs: he createth that which he pleaseth; and he is the wise, the powerful. + On the day whereon the last hour shall come, the wicked will swear + that they have not tarriedi above an hour: in like manner did they utter +lies in their lifetime. + But those on whom knowledge hath been bestowed, and faith, will say, Ye +have tarried, according to the book of GOD,k until the day of resurrection; +for this is the day of resurrection; but ye knew it not. + On that day their excuse shall not avail those who have acted unjustly; +neither shall they be invited any more to make themselves acceptable unto God. + And now have we propounded unto men, in this Koran, parables of every +kind: yet if thou bring them a verse thereof, the unbelievers will surely say, +Ye are no other than publishers of vain falsehoods. + Thus hath GOD sealed up the hearts of those who believe not: +60 But do thou, O Mohammed, persevere with constancy, for GOD is true; and +let not those induce thee to waver, who have no certain knowledge. + + +________ + + + +CHAPTER XXXI. + +ENTITLED, LOKMĀN;l REVEALED AT MECCA.m + +IN THE NAME OF THE MOST MERCIFUL GOD. + + A. L. M.n THESE are the signs of the wise book, + a direction, and a mercy unto the righteous; + who observe the appointed times of prayer, and give alms, and have firm +assurance in the life to come: + these are directed by their LORD, and they shall prosper. + There is a man who purchaseth a ludicrous story,o that he may seduce men +from the way of GOD, without knowledge, and may laugh the same to scorn: these +shall suffer a shameful punishment. + + i viz., In the world or in their graves. See chapter 23, p. 262. + k That is, according to his foreknowledge and decree in the preserved +table; or according to what is said in the Korān, where the state of the dead +is expressed by these words:1 Behind them there shall be a bar until the day +of resurrection.2 + l The chapter is so entitled from a person of this name mentioned +therein, of whom more immediately. + m Some except the fourth verse, beginning at these words, Who observe +the appointed times of prayer, and give alms, &c. And others three verses, +beginning at these words, If all the trees in the earth were pens, &c. + n See the Prelim. Disc. Sect. III. p. 46, &c. + o i.e., Vain and silly fables. The passage was revealed, it is said, +on occasion of al Nodar Ebn al Hareth, who, having brought from Persia the +romance of Rostam and Isfandiyar, the two heroes of that country, recited it +in the assemblies of the Koreish, highly extolling the power and splendour of +the ancient Persian kings, and preferring their stories to those of Ad and +Thamud, David and Solomon, and the rest which are told in the Korān. Some say +that al Nodar bought singing girls, and carried them to those who were +inclined to become Moslems to divert them from their purpose by songs and +tales.3 + + 1 Cap. 23, p. 261. 2 Al Beidāwi. 3 Idem + + + And when our signs are rehearsed unto him, he disdainfully turneth his +back as though he heard them not, as though there were a deafness in his ears: +wherefore denounce unto him a grievous punishment. + But they who shall believe and work righteousness, shall enjoy gardens of +pleasure: + they shall continue therein forever: this is the certain promise of GOD; +and he is the mighty, the wise. + He hath created the heavens without visible pillars to sustain them, and +thrown on the earth mountains firmly rooted, lest it should move with you;p +and he hath replenished the same with all kinds of beasts; and we send down +rain from heaven, and cause every kind of noble vegetable to spring forth +therein. +10 This is the creation of GOD: show me now what they have created, who are +worshipped besides him? verily the ungodly are in a manifest error. + We heretofore bestowed wisdom on Lokmān,q and commanded him, saying, Be +thou thankful unto GOD: for whoever is thankful, shall be thankful to the +advantage of his own soul; and if any shall be unthankful, verily GOD is self- +sufficient, and worthy to be praised. + And remember when Lokmān said unto his son,r as he admonished him, Oh my +son, give not a partner unto GOD; for polytheism is a great impiety. + We have commanded man concerning his parents,s (his mother carrieth him +in her womb with weakness and faintness, and he is weaned in two years), +saying, Be grateful unto me, and to thy parents. Unto me shall all come to be +judged. + + p See chapter 16, p. 196. A learned writer,1 in his notes on this +passage, says the original word rawāsiya, which the commentators in general +will have to signify stable mountains, seems properly to express the Hebrew +word mechonim, i.e., bases or foundations; and therefore he thinks the Korān +has here translated that passage of the Psalms, He laid the foundations of the +earth, that it should not be moved for ever.2 This is not the only instance +which might be given that the Mohammedan doctors are not always the best +interpreters of their own scriptures. + q The Arab writers say, that Lokmān was the son of Baūra who was the +son or grandson of a sister or aunt of Job; and that he lived several +centuries, and to the time of David, with whom he was conversant in Palestine. +According to the description they give of his person, he must have been +deformed enough; for they say he was of a black complexion (whence some call +him an Ethiopian), with thick lips and splay feet: but in return he received +from GOD wisdom and eloquence in a great degree, which some pretend were given +him in a vision, on his making choice of wisdom preferably to the gift of +prophecy, either of which were offered him. The generality of the +Mohammedans, therefore, hold him to have been no prophet, but only a wise man. +As to his condition, they say he was a slave, but obtained his liberty on the +following occasion: His master having one day given him a bitter melon to eat, +he paid him such exact obedience as to eat it all; at which his master being +surprised, asked him how he could eat so nauseous a fruit? To which he +replied, it was no wonder that he should for once accept a bitter fruit from +the same hand from which he had received so many favours.3 The commentators +mention several quick repartees of Lokmān, which, together with the +circumstances above mentioned, agree so well with what Maximus Planudes has +written of Esop, that from thence, and from the fables attributed to Lokmān by +the orientals, the latter has been generally thought to have been no other +than the Esop of the Greeks. However, that be (for I think the matter will +bear a dispute), I am of opinion that Planudes borrowed great part of his life +of Esop from the traditions he met with in the east concerning Lokmān, +concluding them to have been the same person, because they were both slaves, +and supposed to be the writers of those fables which go under their respective +names, and bear a great resemblance to one another; for it has long since been +observed by learned men that the greater part of that monk's performance is an +absurd romance, and supported by no evidence of the ancient writers.4 + r Whom some name Anįm (which comes pretty near the Ennus of Planudes), +some Ashcam, and others Mathan. + s The two verses which begin at these words, and end with the +following, viz., And then will I declare unto you that which ye have done, are +no part of Lokmān's advice to his son, but are inserted by way of parenthesis, +as very pertinent and proper to be repeated here, to show the heinousness of +idolatry; they are to be read (excepting some additions) in the twenty-ninth +chapter, and were originally revealed on account of Saad Ebn Abi Wakkās, as +has been already observed.5 + + 1 Gol. in Append. ad Erpenii Gram. p. 187. 2 Ps. civ. 5. + 3 Al Zamakh, al Beidāwi, &c. Vide D'Herbel. Bibl. Orient. p. 516, et +Marracc. in Alc. p. 547. 4 Vide la Vie d'Esope, par M. de +Meziriac, et Bayle, Dict. Hist. Art. Esope. Rem. B. +5 See cap. 29, p. 297, and the notes thereon. + + + But if thy parents endeavor to prevail on thee to associate with me that +concerning which thou hast no knowledge, obey them not: bear them company in +this world in what shall be reasonable;t but follow the way of him who +sincerely turneth unto me.u Hereafter unto me shall ye return, and then will +I declare unto you that which ye have done. + Oh my son, verily every matter, whether good or bad, though it be of the +weight of a grain of mustard-seed, and be hidden in a rock, or in the heavens, +or in the earth, GOD will bring the same to light; for GOD is clear-sighted +and knowing. + Oh my son, be constant at prayer, and command that which is just, and +forbid that which is evil: and be patient under the afflictions which shall +befall thee; for this is a duty absolutely incumbent on all men. + Distort not thy face out of contempt to men, neither walk in the earth +with insolence; for GOD loveth no arrogant, vain-glorious person. + And be moderate in thy pace; and lower thy voice; for the most ungrateful +of all voices surely is the voice of asses.x + Do ye not see that GOD hath subjected whatever is in heaven and on earth +to your service, and hath abundantly poured on you his favors, both outwardly +and inwardly?y There are some who dispute concerning GOD without knowledge, +and without a direction, and without an enlightening book. +20 And when it is said unto them, Follow that which GOD hath revealed, they +answer, Nay, we will follow that which we found our fathers to practise. +What, though the devil invite them to the torment of hell? + Whosoever resigneth himself unto GOD, being a worker of righteousness, +taketh hold on a strong handle; and unto GOD belongeth the issue of all +things. + But whoever shall be an unbeliever, let not his unbelief grieve thee: +unto us shall they return; then will we declare unto them that which they have +done, for GOD knoweth the innermost parts of the breasts of men. + We will suffer them to enjoy this world for a little while: afterwards we +will drive them to a severe punishment. + If thou ask them who hath created the heavens and the earth, they will +surely answer, GOD. Say, GOD be praised! but the greater part of them do not +understand. + Unto GOD belongeth whatever is in heaven and earth: for GOD is the self- +sufficient, the praiseworthy. + If whatever trees are in the earth were pens, and he should after that +swell the sea into seven seas of ink, the words of GOD would not be +exhausted;z for GOD is mighty and wise. + Your creation and your resuscitation are but as the creation and +resuscitation of one soul: verily GOD both heareth and seeth. + + t That is, show them all deference and obedience, so far as may be +consistent with thy duty towards GOD. + u The person particularly meant here was Abu Becr, at whose persuasion +Saad had become a Moslem. + x To the braying of which animal the Arabs liken a loud and +disagreeable voice. + y i.e., All kinds of blessings, regarding as well the mind as the body. + z This passage is said to have been revealed in answer to the Jews, who +insisted that all knowledge was contained in the law.1 + a GOD being able to produce a million of worlds by the single word Kun, +i.e., Be, and to raise the dead in general by the single word Kum, i.e., +Arise. + + 1 Al Beidāwi. + + +30 Dost thou not see that GOD causeth the night to succeed the day, and +causeth the day to succeed the night, and compelleth the sun and the moon to +serve you? Each of those luminaries hasteneth in its course to a determined +period: and GOD is well acquainted with that which ye do. + This is declared concerning the divine knowledge and power, for that GOD +is the true Being, and for that whatever ye invoke, besides him is vanity; and +for that GOD is the high, the great God. + Dost thou not see that the ships run in the sea, through the favor of +GOD, that he may show you of his signs? Verily herein are signs unto every +patient, grateful person. + When waves cover them, like overshadowing clouds, they call upon GOD, +exhibiting the pure religion unto him; but when he bringeth them safe to land, +there is of them who halteth between the true faith and idolatry. Howbeit, +none rejecteth our signs, except every perfidious, ungrateful person. + O men, fear your LORD, and dread the day whereon a father shall not make +satisfaction for his father at all: + the promise of GOD is assuredly true. Let not this present life, +therefore, deceive you; neither let the deceiverb deceive you concerning GOD. + Verily the knowledge of the hour of judgment is with GOD; and he causeth +the rain to descend at his own appointed time; and he knoweth what is in the +wombs of females. No soul knoweth what it shall gain on the morrow; neither +doth any soul know in what land it shall die;c but GOD is knowing and fully +acquainted with all things. + + +________ + + +CHAPTER XXXII. + +ENTITLED, ADORATION;d REVEALED AT MECCA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + A. L. M.e THE revelation of this book, there is no doubt thereof, is +from the LORD of all creatures. + Will they say, Mohammed hath forged it? Nay it is the truth from thy +LORD, that thou mayest preach to a people, unto whom no preacher hath come +before thee;f peradventure they will be directed. + + b viz., The devil. + c In this passage five things are enumerated which are known to GOD +alone, viz., The time of the day of judgment; the time of rain; what is +forming in the womb, as whether it be male or female, &c.; what shall happen +on the morrow; and where any person shall die. These the Arabs, according to +a tradition of their prophet, call the five keys of secret knowledge. The +passage, it is said, was occasioned by al Hareth Ebn Amru, who propounded +questions of this nature to Mohammed. + As to the last particular, al Beidāwi relates the following story: The +angel of death passing once by Solomon in a visible shape, and looking at one +who was sitting with him, the man asked who he was, and upon Solomon's +acquainting him that it was the angel of death, said, He seems to want me; +wherefore order the wind to carry me from hence into India; which being +accordingly done, the angel said to Solomon, I looked so earnestly at the man +out of wonder; because I was commanded to take his soul in India, and found +him with thee in Palestine. + d The title is taken from the middle of the chapter, where the +believers are said to fall down adoring + e See the Prelim. Disc. Sect. III p. 46, &c. + f See chapter 28, p. 293. + + + It is GOD who hath created the heavens and the earth, and whatever is +between them, in six days; and then ascended his throne. Ye have no patron or +intercessor besides him. Will ye not therefore consider? + He governeth all things from heaven even to the earth: hereafter shall +they return unto him, on the day whose length shall be a thousand years,g of +those which ye compute. + This is he who knoweth the future, and the present; the mighty, the +merciful. + It is he who hath made everything which he hath created exceeding good; +and first created man of clay, + and afterwards made his posterity of an extract of despicable water;h + and then formed him into proper shape, and breathed of his spirit into +him; and hath given you the senses of hearing and seeing, and hearts to +understand. How small thanks do ye return! + And they say, When we shall lie hidden in the earth, shall we be raised +thence a new creature? +10 Yea, they deny the meeting of their LORD at the resurrection. + Say, The angel of death,i who is set over you, shall cause you to die: +then shall ye be brought back unto your LORD. + If thou couldest see, when the wicked shall bow down their heads before +their LORD, saying, O LORD, we have seen, and have heard: suffer us therefore +to return into the world, and we will work that which is right; since we are +now certain of the truth of what hath been preached to us: thou wouldest see +an amazing sight. + If we had pleased we had certainly given unto every soul its direction: +but the word which hath proceeded from me must necessarily be fulfilled, when +I said, Verily I will fill hell with genii and men, altogether.k + Taste therefore the torment prepared for you, because ye have forgotten +the coming of this your day: we also have forgotten you; taste therefore the +punishment of eternal duration, for that which ye have wrought. + Verily they only believe in our signs, who, when they are warned thereby, +fall down adoring, and celebrate the praise of their LORD, and are not elated +with pride; + their sides are raised from their beds, calling on their LORD with fear +and with hope; and they distribute alms out of what we have bestowed on them. + No soull knoweth the complete satisfactionm which is secretly prepared +for them, as a reward for that which they have wrought. + + g As to the reconciliation of this passage with another,1 which seems +contradictory, see the Prelim. Disc. Sect. IV. p. 65. + Some, however, do not interpret the passage before us of the +resurrection, but suppose that the words here describe the making and +executing of the decrees of GOD, which are sent down from heaven to earth, and +are returned (or ascend, as the verb properly signifies) back to him, after +they have been put in execution; and present themselves, as it were, so +executed, to his knowledge, in the space of a day with GOD, but with man, of a +thousand years. Others imagine this space to be the time which the angels, +who carry the divine decrees, and bring them back executed, take in descending +and reascending, because the distance from heaven to earth is a journey of +five hundred years: and others fancy that the angels bring down at once +decrees for a thousand years to come, which being expired, they return back +for fresh orders, &c.2 + h i.e., Seed. + i See the Prelim. Disc. Sect. IV. p. 56. + k See chapter 7, p. 106, and chapter 11, p. 169. + l Not even an angel of those who approach nearest GOD'S throne, nor any +prophet who hath been sent by him.3 + m Literally, The joy of the eyes. The commentators fail not, on +occasion of this passage, to produce that saying of their prophet, which was +originally none of his own; GOD saith, I have prepared for my righteous +servants, what eye hath not seen, nor hath ear heard, nor hath entered into +the heart of man to conceive. + + 1 Cap. 20. 2 Al Beidāwi. 3 Idem. + + + + Shall he, therefore, who is a true believer, be as he who is an impious +transgressor? They shall not be held equal. + As to those who believe and do that which is right, they shall have +gardens of perpetual abode, an ample recompense for that which they shall have +wrought: +20 but as for those who impiously transgress, their abode shall be hell +fire; so often as they shall endeavor to get thereout, they shall be dragged +back into the same, and it shall be said unto them, Taste ye the torment of +hell fire, which ye rejected as a falsehood. + And we will cause them to taste the nearer punishment of this world, +besides the more grievous punishment of the next; peradventure they will +repent. + Who is more unjust than he who is warned by the signs of his LORD, and +then turneth aside from the same? We will surely take vengeance on the +wicked. + We heretofore delivered the book of the law unto Moses; wherefore be not +thou in doubt as to the revelation thereof:n and we ordained the same to be a +direction unto the children of Israel; + and we appointed teachers from among them, who should direct the people +at our command, when they had persevered with patience, and had firmly +believed in our signs. + Verily thy LORD will judge between them, on the day of resurrection, +concerning that wherein they have disagreed. + Is it not known unto them how many generations we have destroyed before +them, through whose dwellings they walk?o Verily herein are signs: will they +not therefore hearken? + Do they not see that we drive rain unto a land bare of grass and parched +up, and thereby produce corn, of which their cattle eat, and themselves also? +Will they not therefore regard? + The infidels say to the true believers, When will this decision be made +between us, if ye speak truth? + Answer, On the day of that decision,p the faith of those who shall have +disbelieved shall not avail them; neither shall they be respited any longer. +30 Wherefore avoid them, and expect the issue: verily they expect to obtain +some advantage over thee. + + n Or, as some interpret it, of the revelation of the Korān to thyself; +since the delivery of the law to Moses proves that the revelation of the Korān +to thee is not the first instance of the kind. Others think the words should +be translated thus: Be thou not in doubt as to thy meeting of that prophet; +supposing that the interview between Moses and Mohammed in the sixth heaven, +when the latter took his night journey thither, is here intended.4 + o The Meccans frequently passing by the places where the Adites, +Thamudites, Midianites, Sodomites, &c., once dwelt. + p That is, on the day of judgment; though some suppose the day here +intended to be that of the victory at Bedr, or else that of the taking of +Mecca, when several of those who had been proscribed were put to death without +remission.5 + + 4 Idem. 5 See the Prelim. Disc. Sect. II. p. 42. + + + CHAPTER XXXIII. + +ENTITLED, THE CONFEDERATES;q REVEALED AT MEDINA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + O PROPHET, fear GOD, and obey not the unbelievers and the hypocrites:r +verily GOD is knowing and wise. + But follow that which is revealed unto thee from thy LORD; for GOD is +well acquainted with that which ye do; + and put thy trust in GOD; for GOD is a sufficient protector. + GOD hath not given a man two hearts within him; neither hath he made your +wives (some of whom ye divorce, regarding them thereafter as your mothers) +your true mothers; not hath he made your adopted sons your true sons.s This +is your saying in your mouths: but GOD speaketh the truth; and he directed the +right way. + Call such as are adopted, the sons of their natural fathers: this will be +more just in the sight of GOD. And if ye know not their fathers, let them be +as your brethren in religion, and your companions: and it shall be no crime in +you, that ye errt in this matter; but that shall be criminal which your hearts +purposely design; for GOD is gracious and merciful. + The prophet is nigher unto the true believers than their own souls;u and +his wives are their mothers.x Those who are related by consanguinity are +nigher of kin the one of them unto the others, according to the book of GOD, +than the other true believers, and the Mohājerūn:y unless that ye do what is +fitting and reasonable to your relations in general. This is written in the +book of God.z + + q Part of this chapter was revealed on occasion of the war of the +ditch, which happened in the fifth year of the Hejra, when Medina was +besieged, for above twenty days, by the joint and confederate forces of +several Jewish tribes, and of the inhabitants of Mecca, Najd, and Tehāma, at +the instigation of the Jews of the tribe of Nadhīr, who had been driven out of +their settlement near Medina, by Mohammed, the year before.1 + r It is related that Abu Sofiān, Acrema Ebn Abi Jahl, and Abu'l A war +al Salami, having an amicable interview with Mohammed, at which were present +also Abda'llah Ebn Obba, Moatteb Ebn Kosheir, and Jadd Ebn Kais, they proposed +to the prophet that if he would leave off preaching against the worship of +their gods, and acknowledge them to be mediators, they would give him and his +LORD no farther disturbance; upon which these words were revealed.2 + s This passage was revealed to abolish two customs among the old Arabs. +The first was their manner of divorcing their wives, when they had no mind to +let them go out of their house, or to marry again; and this the husband did by +saying to the woman, Thou art henceforward to me as the back of my mother; +after which words pronounced he abstained from her bed, and regarded her in +all respects as his mother, and she became related to all his kindred in the +same degree as if she had been really so. The other custom was the holding +their adopted sons to be as as nearly related to them as their natural sons, +so that the same impediments of marriage arose from that supposed relation, in +the prohibited degrees, as it would have done in the case of a genuine son. +The latter Mohammed had a peculiar reason to abolish-viz., his marrying the +divorced wife of his freedman Zeid, who was also his adopted son, of which +more will be said by-and-bye. By the declaration which introduces this +passage, that GOD has not given a man two hearts, is meant, that a man cannot +have the same affection for supposed parents and adopted children, as for +those who are really so. They tell us the Arabs used to say, of a prudent and +acute person, that he had two hearts; whence one Abu Mįmer, or, as others +write, Jemīl Ebn Asad al Fihri, was surnamed Dhu'lkalbein, or the man with two +hearts.3 + t Through ignorance or mistake; or, that ye have erred for the time +past. + u Commanding them nothing but what is for their interest and advantage, +and being more solicitous for their present and future happiness even than +themselves; for which reason he ought to be dear to them, and deserves their +utmost love and respect. In some copies these words are added, And he is a +father unto them; every prophet being the spiritual father of his people, who +are therefore brethren. It is said that this passage was revealed on some of +Mohammed's followers telling him, when he summoned them to attend him in the +expedition of Tabūc,4 that they would ask leave of their fathers and mothers.5 + x Though the spiritual relation between Mohammed and his people, +declared in the preceding words, created no impediment to prevent his taking +to wife such women among them as he thought fit; yet the commentators are of +opinion that they are here forbidden to marry any of his wives.6 + y These words, which also occur, excepting the latter part of the +sentence, in the eighth chapter, abrogate that law concerning inheritances, +published in the same chapter, whereby the Mohājerūn and Ansārs were to be the +heirs of one another, exclusive of their nearer relations, who were infidels.7 + z i.e., In the preserved table, or the Korān; or, as others suppose, in +the Pentateuch. + + 1 Vide Abulfeda, Vit. Moh. p. 73, et Gagnier, Vie de Mahomet, l. 4, c. +I 2 Al Beidāwi 3 Idem, Jallalo'ddin, &c. +4 See cap. 9, p. 139. 5 Al Beidāwi. 6 See the Prelim. Disc. +Sect. VI. 7 See cap. 8, p. 133. + + + Remember when we accepted their covenant from the prophets,a and from +thee, O Mohammed, and from Noah, and Abraham, and Moses, and Jesus the son of +Mary, and received from them a firm covenant;b + that God may examine the speakers of truth concerning their veracity:c +and he hath prepared a painful torment for the unbelievers. + O true believers, remember the favor of GOD towards you, when armies of +infidels came against you,d and we sent against them a wind, and hosts of +angels which ye saw not:e and GOD beheld that which ye did. +10 When they came against you from above you, and from below you,f and when +your sight became troubled, and your hearts came even to your throats for +fear, and ye imagined of GOD various imaginations.g + There were the faithful tried, and made to tremble with a violent +trembling. + + a Jallalo'ddin supposes this covenant was made when Adam's posterity +were drawn forth from his loins, and appeared before GOD like small ants:8 but +Marracci conjectures that the covenant here meant was the same which the +Talmudists pretend all the prophets entered into with GOD on Mount Sinai, +where they were all assembled in person with Moses.9 + b Whereby they undertook to execute their several commissions, and +promised to preach the religion commanded them by GOD. + c i.e., That he may at the day of judgment demand of the prophets in +what manner they executed their several commissions, and how they were +received by their people; or, as the words may also import, that he may +examine those who believed on them, concerning their belief, and reward them +accordingly. + d These were the forces of the Koreish and the tribe of Ghatfān, +confederated with the Jews of al Nadhīr and Koreidha, who besieged Medina to +the number of twelve thousand men, in the expedition called the war of the +ditch. + e On the enemies' approach, Mohammed, by the advice of Salmān, the +Persian, ordered a deep ditch or entrenchment to be dug round Medina, for the +security of the city, and went out to defend it with three thousand men. Both +sides remained in their camps near a month, without any other acts of +hostility than shooting of arrows and slinging of stones; till, in a winter's +night, GOD sent a piercing cold east wind, which benumbed the limbs of the +confederates, blew the dust in their faces, extinguished their fires, +overturned their tents, and put their horses in disorder, the angels at the +same time crying, Allah acbar! round about their camp; whereupon Toleiha Ebn +Khowailed, the Asadite, said aloud, Mohammed is going to attack you with +enchantments, wherefore provide for your safety by flight: and accordingly the +Koreish first, and afterward the Ghatfānites, broke up the siege, and returned +home; which retreat was also not a little owing to the dissensions among the +confederate forces, the raising and fomenting whereof the Mohammedans also +ascribe to GOD. It is related that when Mohammed heard that his enemies were +retired, he said, I have obtained success by means of the east wind; and Ad +perished by the west wind.1 + f The Ghatfānites pitched on the east side of the town, on the higher +part of the valley; and the Koreish on the west side, on the lower part of the +valley.2 + g The sincere and those who were more firm of heart fearing they should +not be able to stand the trial; and the weaker-hearted and hypocrites thinking +themselves delivered up to slaughter and destruction + + 8 See cap. 7, p. 122. 9 See cap. 3, p. 41. 1 Al +Beidāwi, Abulf. Vit. Moh. p. 77, &c. 2 Idem. + + + And when the hypocrites, and those in whose heart was an infirmity, said, +GOD and his apostle have made you no other than a fallacious promise.h + And when a party of themi said, O inhabitants of Yathreb,k there is no +place of security for you here; wherefore return home. And a part of them +asked leave of the prophet to depart, saying, Verily our houses are +defenceless and exposed to the enemy: but they were not defenceless; and their +intention was no other than to fly. + If the city had been entered upon them by the enemy from the parts +adjacent, and they had been asked to desert the true believers, and to fight +against them; they had surely consented thereto: but they had not, in such +case, remained in the samel but a little while. + They had before made a covenant with GOD, that they would not turn their +backs:m and the performance of their covenant with GOD shall be examined into +hereafter. + Say, Flight shall not profit you, if ye fly from death or from slaughter: +and if it would, yet shall ye not enjoy this world but a little. + Say, Who is he who shall defend you against GOD, if he is pleased to +bring evil on you, or is pleased to show mercy towards you? They shall find +none to patronize or protect them, besides GOD. + GOD already knoweth those among you who hinder others from following his +apostle, and who say unto their brethren, Come hither unto us; and who come +not to battle, except a little:n + being covetous towards you:o but when fear cometh on them, thou seest +them look unto thee for assistance, their eyes rolling about like the eyes of +him who fainteth by reason of the agonies of death: yet when their fear is +past they inveigh against you with sharp tongues; being covetous of the best +and most valuable part of the spoils. These believe not sincerely; wherefore +GOD hath rendered their works of no avail; and this is easy with GOD. +20 They imagined that the confederates would not depart and raise the +siege: and if the confederates should come another time, they would wish to +live in the deserts among the Arabs who dwell in tents,p and there to inquire +after news concerning you; and although they were with you this time, yet they +fought not, except a little. + Ye have in the apostle of GOD an excellent example,q unto him who hopeth +in GOD, and the last day, and remembereth GOD frequently. + + h The person who uttered these words, it is said, was Moatteb Ebn +Kosheir, who told his fellows that Mohammed had promised them the spoils of +the Persians and the Greeks, whereas now not one of them dared to stir out of +their entrenchment.3 + i viz., Aws Ebn Keidhi and his adherents. + k This was the ancient and proper name of Medina, or of the territory +wherein it stands. Some suppose the town was so named from its founder, +Yathreb, the son of Kābiya, the son of Mahlayel, the son of Aram, the son of +Sem, the son of Noah; though others tell us it was built by the Amalekites.4 + l i.e., In the city; or, in their apostasy and rebellion, because the +Moslems would surely succeed at last. + m The persons meant here were Banu Haretha, who having behaved very ill +and run away on a certain occasion, promised they would do so no more.5 + n Either coming to the army in small numbers, or staying with them but +a little while, and then returning on some feigned excuse; or behaving ill in +time of action. Some expositors take these words to be part of the speech of +the hypocrites, reflecting on Mohammed's companions for lying idle in the +trenches, and not attacking the enemy. + o i.e., Sparing of their assistance either in person or with their +purse; or being greedy after the booty. + p That they might be absent, and not obliged to go to war. + q viz., Of firmness in time of danger, of confidence in the divine +assistance, and of piety by fervent prayer for the same. + + 3 Idem. Vide Abulf. ubi sup. p. 76. 4 Ahmed Ebn Yusof. See +the Prelim. Disc. p. 4 5 Al Beidāwi. + + + When the true believers saw the confederates, they said, This is what GOD +and his apostle have foretold us;r and GOD and his apostle have spoken the +truth: and it only increased their faith and resignation. + Of the true believers some men justly performed what they had promised +unto GOD;s and some of them have finished their course,t and some of them wait +the same advantage;u and they changed not their promise by deviating therefrom +in the least: + that GOD may reward the just performers of their covenant for their +fidelity; and may punish the hypocritical, if he pleaseth, or may be turned +unto them; for GOD is ready to forgive, and merciful. + GOD hath driven back the infidels in their wrath: they obtained no +advantage; and GOD was a sufficient protector unto the faithful in battle; for +GOD is strong and mighty. + And he hath caused such of those who have received the scriptures, as +assisted the confederates, to come down out of their fortresses,x and he cast +into their hearts terror and dismay:z a part of them ye slew, and a part ye +made captives; + + r Namely, That we must not expect to enter paradise without undergoing +some trials and tribulations.1 There is a tradition that Mohammed actually +foretold this expedition of confederates some time before, and the success of +it.2 + s By standing firm with the prophet, and strenuously opposing the +enemies of the true religion, according to their engagement. + t Or, as the words may be translated, have fulfilled their vow, or paid +their debt to nature, by falling martyrs in battle; as did Hamza, Mohammed's +uncle, Masab Ebn Omair, and Ans Ebn al Nadr,3 who were slain at the battle of +Ohod. The martyrs at the war of the ditch were six, including Saad Ebn Moadh, +who died of his wound about a month after.4 + u As Othmān and Telha.5 + x These were the Jews of the tribe of Koreidha, who, though they were +in league with Mohammed, had, at the incessant persuasion of Caab Ebn Asad, a +principal man among them, perfidiously gone over to his enemies in this war of +the ditch, and were severely punished for it. For the next morning, after the +confederate forces had decamped, Mohammed and his men returned to Medina, and, +laying down their arms, began to refresh themselves after their fatigue; upon +which Gabriel came to the prophet and asked him whether he had suffered his +people to lay down their arms, when the angels had not laid down theirs; and +ordering him to go immediately against the Koradhites, assuring him that +himself would lead the way. Mohammed, in obedience to the divine command, +having caused public proclamation to be made that every one should pray that +afternoon for success against the sons of Koreidha, set forward upon the +expedition without loss of time; and being arrived at the fortress of the +Koradhites, besieged them for twenty-five days, at the end of which those +people, being in great terror and distress, capitulated, and at length, not +daring to trust to Mohammed's mercy, surrendered at the discretion of Saad Ebn +Moadh,6 hoping that he, being the prince of the tribe of Aws, their old +friends and confederates, would have some regard for them. But they were +deceived: for Saad, being greatly incensed at their breach of faith, had +begged of GOD that he might not die of the wound he had received at the ditch +till he saw vengeance taken on the Koradhites, and therefore adjudged that the +men should be put to the sword, the women and children made slaves, and their +goods be divided among the Moslems; which sentence Mohammed had no sooner +heard than he cried out, That Saad had pronounced the sentence of GOD: and the +same was accordingly executed, the number of men who were slain amounting to +six hundred, or, as others say, to seven hundred, or very near, among whom +were Hoyai Ebn Akhtab, a great enemy of Mohammed's, and Caab Ebn Asad, who had +been the chief occasion of the revolt of their tribe: and soon after Saad, who +had given judgment against them, died, his wound, which had been skinned over, +opening again.7 + z This was the work of Gabriel, who, according to his promise, went +before the army of Moslems. It is said that Mohammed, a little before he came +to the settlement of the Koradhites, asking some of his men whether anybody +had passed them, they answered, that Dohya Ebn Kholeifa, the Calbite, had just +passed by them, mounted on a white mule, with housings of satin: to which he +replied, That person was the angel Gabriel, who is sent to the sons of +Koreidha to shake their castles, and to strike their hearts with fear and +consternation.8 + + 1 See cap. 2, p. 22; cap. 3, p. 46; cap. 29, p. 298, &c. 2 Al +Beidāwi. 3 Idem. 4 Abulf. Vit. Moh. p. 79. 5 Al +Beidāwi. 6 See cap. 8, p. 128. 7 Al Beidāwi, Abulf. Vit. +Moh. p. 77, &c. Vide Gagnier, Vie de Mah. l. 4, c. 2. 8 Ebn +Ishak. + + + and God hath caused you to inherit their land, and their houses, and +their wealth,a and a land on which ye have not trodden;b for GOD is almighty. + O prophet, say unto thy wives, If ye seek this present life, and the pomp +thereof, come, I will make a handsome provision for you, and I will dismiss +you with an honourable dismission;c + but if ye seek GOD and his apostle, and the life to come, verily GOD hath +prepared for such of you as work righteousness a great reward. +30 O wives of the prophet, whosoever of you shall commit a manifest +wickedness, the punishment thereof shall be doubled unto her twofold;d and +this is easy with GOD: + but whosoever of you shall be obedient unto GOD and his apostle, and +shall do that which is right, we will give her her reward twice,e and we have +prepared for her an honourable provision in paradise. + O wives of the prophet, ye are not as other women: if ye fear God, be not +too complaisant in speech, lest he should covet, in whose heart is a disease +of incontinence; but speak the speech which is convenient. + And sit still in your houses; and set not out yourselves with the +ostentation of the former time of ignorance:f and observe the appointed times +of prayer, and give alms; and obey GOD, and his apostle; for GOD desireth only +to remove from you the abomination of vanity, since ye are the household of +the prophet, and to purify you by a perfect purification.g + And remember that which is read in your houses, of the signs of GOD, and +of the wisdom revealed in the Koran; for GOD is clear-sighted, and well +acquainted with your actions. + Verily the Moslems of either sex, and the true believers of either sex, +and the devout men, and the devout women, and the men of veracity, and the +women of veracity, and the patient men, and the patient women, and the humble +men, and the humble women, and the alms-givers of either sex, and the men who +fast, and the women who fast, and the chaste men, and the chaste women, and +those of either sex who remember GOD frequently; for them hath GOD prepared +forgiveness, and a great reward. + + a Their immovable possessions Mohammed gave to the Mohājerin, saying, +that the Ansārs were in their own houses, but that the others were destitute +of habitations. The movables were divided among his followers, but he +remitted the fifth part, which was usual to be taken in other cases.1 + b By which some suppose Persia and Greece are meant; others, Khaibar; +and others, whatever lands the Moslems may conquer till the day of judgment.2 + c This passage was revealed on Mohammed's wives asking for more +sumptuous clothes, and an additional allowance for their expenses; and he had +no sooner received it than he gave them their option, either to continue with +him or to be divorced, beginning with Ayesha, who chose GOD and his apostle, +and the rest followed her example; upon which the prophet thanked them, and +the following words were revealed, viz., It shall not be lawful for thee to +take other women to wife hereafter,3 &c. From hence some have concluded that +wife who has her option given her, and chooses to stay with her husband, shall +not be divorced, though others are of a contrary opinion.4 + d For the crime would be more enormous and unpardonable in them, +because of their superior condition, and the grace which they have received +from GOD; whence it is that the punishment of a free person is ordained to be +double to that of a slave,5 and prophets are more severely reprimanded for +their faults than other men.6 + e viz., Once for her obedience, and a second time for her conjugal +affection to the prophet, and handsome behaviour to him. + f That is, in the old time of idolatry. Some suppose the times before +the Flood, or the time of Abraham, to be here intended, when women adorned +themselves with all their finery, and went abroad into the streets to show +themselves to the men.7 + g The pronouns of the second person in this part of the passage being +of the masculine gender, the Shiites pretend the sentence has no connection +with the foregoing or the following words; and will have it that by the +household of the prophet are particularly meant Fātema and Ali, and their two +sons, Hasan and Hosein, to whom these words are directed.8 + + 1 Al Beidāwi. 2 Idem. 3 See after, in this chapter, +p. 310. 4 Al Beidāwi. +5 See cap 4, p. 57. 6 Al Beidāwi. 7 Idem. 8 +Idem. + + + It is not fit for a true believer of either sex, when GOD and his apostle +have decreed a thing, that they should have the liberty of choosing a +different matter of their own:h and whoever is disobedient unto GOD and his +apostle surely erreth with a manifest error. + And remember when thou saidst to him unto whom GOD had been gracious,i +and on whom thou also hadst conferred favours,k Keep thy wife to thyself, and +fear GOD: and thou didst conceal that in thy mind which GOD had determined to +discover,l and didst fear men; whereas it was more just that thou shouldest +fear GOD. But when Zeidm had determined the matter concerning her, and had +resolved to divorce her, we joined her in marriage unto thee;n lest a crime +should be charged on the true believers, in marrying the wives of their +adopted sons, when they have determined the matter concerning them;o and the +command of GOD is to be performed. + No crime is to be charged on the prophet, as to what GOD hath allowed +him, conformable to the ordinance of GOD with regard to those who preceded him +(for the command of GOD is a determinate decree), + + h This verse was revealed on account of Zeinab (or Zenobia), the +daughter of Jahash, and wife of Zeid, Mohammed's freedman, whom the prophet +sought in marriage, but received a repulse from the lady and her brother +Abdallah, they being at first averse to the match: for which they are here +reprehended. The mother of Zeinab, it is said, was Amīma, the daughter of +Abd'almotalleb, and aunt to Mohammed.1 + i viz., Zeid Ebn Haretha, on whom GOD had bestowed the grace early to +become a Moslem. + k By giving him his liberty, and adopting him for thy son, &c. + Zeid was of the tribe of Calb, a branch of the Khodaites, descended from +Hamyar, the son of Saba; and being taken in his childhood by a party of +freebooters, was bought by Mohammed, or, as others say, by his wife Khadijah +before she married him. Some years after, Haretha, hearing where his son was, +took a journey to Mecca, and offered a considerable sum for his ransom; +whereupon, Mohammed said, Let Zeid come hither: and if he chooses to go with +you, take him without ransom: but if it be his choice to stay with me, why +should I not keep him? And Zeid being come, declared that he would stay with +his master, who treated him as if he were his only son. Mohammed no sooner +heard this, but he took Zeid by the hand, and led him to the black stone of +the Caaba, where he publicly adopted him for his son, and constituted him his +heir, with which the father acquiesced, and returned home well satisfied. +From this time Zeid was called the son of Mohammed, till the publication of +Islām, after which the prophet gave him to wife Zeinab.2 + l Namely, thy affection to Zeinab. The whole intrigue is artfully +enough unfolded in this passage. The story is as follows:- + Some years after his marriage, Mohammed, going to Zeid's house on some +affair, and not finding him at home, accidentally cast his eyes on Zeinab, who +was then in a dress which discovered her beauty to advantage, and was so +smitten at the sight, that he could not forbear crying out, GOD be praised, +who turneth the hearts of men as he pleaseth! This Zeinab failed not to +acquaint her husband with on his return home; whereupon, Zeid, after mature +reflection, thought he could do no less than part with his wife in favour of +his benefactor, and therefore resolved to divorce her, and acquainted Mohammed +with his resolution; but he, apprehending the scandal it might raise, offered +to dissuade him from it, and endeavoured to stifle the flames which inwardly +consumed him; but at length, his love for her being authorized by this +revelation, he acquiesced, and after the term of her divorce was expired, +married her in the latter end of the fifth year of the Hejra.3 + m It is observed that this is the only person, of all Mohammed's +companions, whose name is mentioned in the Korān. + n Whence Zeinab used to vaunt herself above the prophet's other wives, +saying that GOD had made the match between Mohammed and herself, whereas their +matches were made by their relations.4 + o For this feigned relation, as has been observed, created an +impediment of marriage among the old Arabs within the prohibited degrees, in +the same manner as if it had been real; and therefore Mohammed's marrying +Zeinab, who had been his adopted son's wife, occasioned great scandal among +his followers, which was much heightened by the Jews and hypocrites: but the +custom is here declared unreasonable, and abolished for the future. + + 1 Al Beidāwi, Jallalo'ddin. 2 Al Jannabi. Vide Gagnier, Vie de +Moh. l. 4. c. 3. 3 Al Beidāwi, al Jannabi, &c. 4 Idem. + + + who brought the messages of GOD, and feared him, and feared none besides +GOD: and GOD is a sufficient accountant. +40 Mohammed is not the father of any man among you; but the apostle of GOD, +and the seal of the prophets: and GOD knoweth all things. + O true believers, remember GOD with a frequent remembrance, and celebrate +his praise morning and evening. + It is he who is gracious unto you, and his angels intercede for you, that +he may lead you forth from darkness into light; and he is merciful towards the +true believers. + Their salutation, on the day whereon they shall meet him, shall be, +Peace! and he hath prepared for them an honourable recompense. + O prophet, verily we have sent thee to be a witness, and a bearer of good +tidings, and a denouncer of threats, + and an inviter unto GOD, through his good pleasure, and a shining light. + Bear good tidings therefore unto the true believers, that they shall +receive great abundance from GOD. + And obey not the unbelievers, and the hypocrites, and mind not their evil +treatment: but trust in GOD; and GOD is a sufficient protector. + O true believers, when ye marry women who are believers, and afterwards +put them away, before ye have touched them, there is no term prescribed you to +fulfil towards themp after their divorce: but make them a present,q and +dismiss them freely with an honourable dismission. + O prophet, we have allowed thee thy wives unto whom thou hast given their +dower, and also the slaves which thy right hand possesseth, of the booty which +GOD hath granted thee;r and the daughters of thy uncle, and the daughters of +thy aunts, both on thy father's side, and on thy mother's side, who have fled +with thee from Mecca,s and any other believing woman, if she give herself unto +the prophet;t in case the prophet desireth to take her to wife. This is a +peculiar privilege granted unto thee above the rest of the true believers.u +50 We know what we have ordained them concerning their wives, and the +slaves which their right hands possess: lest it should be deemed a crime in +thee to make use of the privilege granted thee; for GOD is gracious and +merciful. + + p That is, Ye are not obliged to keep them any certain time before ye +dismiss them, as ye are those with whom the marriage has been consummated. +See chap. 2, p. 24. + q i.e., If no dower has been assigned them: for if a dower has been +assigned, the husband is obliged, according to the Sonna, to give the woman +half the dower agreed on, besides a present.1 This is still to be understood +of such women with whom the marriage has not been consummated. + r It is said, therefore, that the women slaves which he should buy are +not included in this grant. + s But not the others. It is related of Omm Hāni, the daughter of Abu +Taleb, that she should say, The apostle of GOD courted me for his wife, but I +excused myself to him, and he accepted of my excuse: afterwards this verse was +revealed; but he was not thereby allowed to marry me, because I fled not with +him.2 + It may be observed that Dr. Prideaux is much mistaken when he asserts +that Mohammed, in this chapter, brings in GOD exempting him from the law in +the fourth chapter,3 whereby the Moslems are forbidden to marry within certain +degrees, and giving him an especial privilege to take to wife the daughter of +his brother, or the daughter of his sister.4 + t Without demanding any dower. According to a tradition of Ebn Abbas, +the prophet, however, married no woman without assigning her a dower. The +commentators are not agreed who was the woman particularly meant in this +passage; but they name four who are supposed to have thus given themselves to +the prophet, viz., Maimūna Bint al Hareth, Zeinab Bint Khozaima, Ghozīa Bint +Jāber, surnamed Omm Shoraic (which three he actually married), and Khawla Bint +Hakim, whom, as it seems, he rejected. + u For no Moslem can legally marry above four wives, whether free women +or slaves; whereas Mohammed is, by the preceding passage, left at liberty to +take as many as he pleased, though with some restrictions. + + 1 Idem. 2 Idem. 3 Page 56. 4 See Prid. Life +of Mahomet, p. 116. + + + Thou mayest postpone the turn of such of thy wives as thou shalt please, +in being called to thy bed; and thou mayest take unto thee her whom thou shalt +please, and her whom thou shalt desire of those whom thou shalt have before +rejected: and it shall be no crime in thee.x This will be more easy, that +they may be entirely content, and may not be grieved, but may be well pleased +with what thou shalt give every of them: GOD knoweth whatever is in your +hearts; and GOD is knowing and gracious. + It shall not be lawful for thee to take other women to wife hereafter,z +nor to exchange any of thy wives for them,a although their beauty please thee; +except the slaves whom thy right hand shall possess: and GOD observeth all +things. + O true believer, enter not the houses of the prophet, unless it be +permitted you to eat meat with him, without waiting his convenient time; but +when ye are invited, then enter. And when ye shall have eaten, disperse +yourselves; and stay not to enter into familiar discourse: for this +incommodeth the prophet. He is ashamed to bid you depart; but GOD is not +ashamed of the truth. And when ye ask of the prophet's wives what ye may have +occasion for, ask it of them from behind a curtain.b This will be more pure +for your hearts and their hearts. Neither is it fit for you to give any +uneasiness to the apostle of GOD, or to marry his wives after him for ever:c +for this would be a grievous thing in the sight of GOD. + Whether ye divulge a thing or conceal it, verily GOD knoweth all things. + + x By this passage some farther privileges were granted unto Mohammed; +for, whereas other men are obliged to carry themselves equally towards their +wives,1 in case they had more than one, particularly as to the duties of the +marriage bed, to which each has a right to be called in her turn (which right +was acknowledged in the most early ages),2 and cannot take again a wife whom +they have divorced the third time, till she has been married to another and +divorced by him,3 the prophet was left absolutely at liberty to deal with them +in these and other respects as he thought fit. + z The commentators differ as to the express meaning of these words. +Some think Mohammed was thereby forbidden to take any more wives than nine, +which number he then had, and is supposed to have been his stint, as four was +that of other men; some imagine that after this prohibition, though any of the +wives he then had should die or be divorced, yet he could not marry another in +her room: some think he was only forbidden from this time forward to marry any +other woman than one of the four sorts mentioned in the preceding passage; and +others4 are of opinion that this verse is abrogated by the two preceding +verses, or one of them, and was revealed before them, though it be read after +them.5 + a By divorcing her and marrying another. Al Zamakhshari tells us that +some are of opinion this prohibition is to be understood of a particular kind +of exchange used among the idolatrous Arabs, whereby two men made a mutual +exchange of their wives without any other formality. + b That is, let there be a curtain drawn between you, or let them be +veiled while ye talk with them. As the design of the former precept was to +prevent the impertinence of troublesome visitors, the design of this was to +guard against too near an intercourse or familiarity between his wives and his +followers; and was occasioned, it is said, by the hand of one of his +companions accidentally touching that of Ayesha, which gave the prophet some +uneasiness.6 + c i.e., Either such as he shall divorce in his lifetime, or his widows +after his death. This was another privilege peculiar to the prophet. + It is related that, in the Khalifat of Omar, Ashath Ebn Kais married the +woman whom Mohammed had dismissed without consummating his marriage with her;7 +upon which the Khalīf at first was thinking to stone her, but afterwards +changed his mind, on its being represented to him that this prohibition +related only to such women to whom the prophet had gone in.8 + + 1 See Kor. c. 4, p. 53, &c. 2 See Gen. xxx. 14, &c 3 See +cap. 2, p. 24. 4 As Abu'l Kasem Hebatallah. 5 Al Zamakh., al +Beidāwi, Jallalo'ddin, &c. 6 Al Beidāwi. 7 See before, p. +318, note t. +8 Al Beidāwi. + + + It shall be no crime in them, as to their fathers, or their sons, or +their brothers, or their brothers' sons, or their sisters' sons, or their +women, or the slaves which their right hands possess, if they speak to them +unveiled:d and fear ye GOD;e for GOD is witness of all things. + Verily GOD and his angels bless the prophet. O true believers, do ye +also bless him, and salute him with a respectful salutation.f + As to those who offend GOD and his apostle, GOD shall curse them in this +world and in the next; and he hath prepared for them a shameful punishment. + And they who shall injure the true believers of either sex, without their +deserving it, shall surely bear the guilt of calumny and a manifest +injustice.g + O prophet, speak unto thy wives, and thy daughters, and the wives of the +true believers, that they cast their outer garmentsh over them when they walk +abroad; this will be more proper, that they may be known to be matrons of +reputation, and may not be affronted by unseemly words or actions. GOD is +gracious and merciful. +60 Verily if the hypocrites, and those in whose hearts is an infirmity, and +they who raise disturbances in Medina, do not desist, we will surely stir thee +up against them, to chastise them: henceforth they shall not be suffered to +dwell near thee therein, except for a little time, + and being accursed; wherever they are found they shall be taken, and +killed with a general slaughter, + according to the sentence of GOD concerning those who have been before; +and thou shalt not find any change in the sentence of GOD. + Men will ask thee concerning the approach of the last hour; answer, +Verily the knowledge thereof is with GOD alone; and he will not inform thee: +peradventure the hour is nigh at hand. + Verily GOD hath cursed the infidels, and hath prepared for them a fierce +fire, + wherein they shall remain forever: they shall find no patron or defender. + On the day whereon their faces shall be rolled in hell fire, they shall +say, Oh that we had obeyed GOD, and had obeyed his apostle! + And they shall say, O LORD, verily we have obeyed our lords, and our +great men; and they have seduced us from the right way. + O LORD, give them the double of our punishment; and curse them with a +heavy curse! + O true believers, be not as those who injured Moses; but GOD cleared him +from the scandal which they had spoken concerning him;i and he was of great +consideration in the sight of GOD.k + + d See chapter 24, p. 264. + e The words are directed to the prophet's wives. + f Hence the Mohammedans seldom mention his name without adding, On whom +be the blessing of GOD and peace! or the like words. + g This verse was revealed, according to some, on occasion of certain +hypocrites who had slandered Ali; or, according to others, on occasion of +those who falsely accused Ayesha,9 &c. + h The original word properly signifies the large wrappers, usually of +white linen, with which the women in the east cover themselves from head to +foot when they go abroad. + i The commentators are not agreed what this injury was. Some say that +Moses using to wash himself apart, certain malicious people gave out that he +had a rupture (or, say others, that he was a leper, or an hermaphrodite), and +for that reason was ashamed to wash with them; but GOD cleared him from this +aspersion by causing the stone on which he had laid his clothes while he +washed to run away with them into the camp, whither Moses followed it naked; +and by that means the Israelites, in the midst of whom he was gotten ere he +was aware, plainly perceived the falsehood of the report. Others suppose +Karūn's accusation of Moses is here intended,1 or else the suspicion of +Aaron's murder, which was cast on Moses because he was with him when he died +on Mount Hor; of which latter he was justified by the angels bringing his body +and exposing it to public view, or, say some, by the testimony of Aaron +himself, who was raised to life for that purpose.2 + The passage is said to have been occasioned by reflections which were +cast on Mohammed, on his dividing certain spoils; and that when they came to +his ear, he said, GOD be merciful unto my brother Moses: he was wronged more +than this, and bore it with patience.3 + k Some copies for inda read abda, according to which the words should +be translated, And he was an illustrious servant of GOD.1 + + 9 See cap. 24. 1 See cap. 28, p. 295. 2 Jallalo'ddin, +al Beidāwi. 3 Al Bokhari. + + +70 O true believers, fear GOD, and speak words well directed: + that God may correct your works for you, and may forgive you your sins: +and whoever shall obey GOD and his apostle shall enjoy great felicity. + We proposed the faith unto the heavens, and the earth, and the mountains: +and they refused to undertake the same, and were afraid thereof; but man +undertook it:l verily he was unjust to himself, and foolish;m + that GOD may punish the hypocritical men, and the hypocritical women, and +the idolaters, and the idolatresses; and that GOD may be turned unto the true +believers, both men and women; for GOD is gracious and merciful. + +________ + + +CHAPTER XXXIV. + +ENTITLED, SABA;n REVEALED AT MECCA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + PRAISE be unto GOD, unto whom belongeth whatever is in the heavens and on +earth: and unto him be praise in the world to come; for he is wise and +intelligent. + He knoweth whatsoever entereth into the earth,o and whatsoever cometh out +of the same,p and whatsoever descendeth from heaven,q and whatsoever ascendeth +thereto:r and he is merciful and ready to forgive. + The unbelievers say, The hour of judgment will not come unto us. Answer, +Yea, by my LORD, it will surely come unto you; it is he who knoweth the hidden +secret: the weight of an ant, either in heaven or in earth, is not absent from +him, nor anything lesser than this or greater, but the same is written in the +perspicuous book of his decrees; + + l By faith is here understood entire obedience to the law of GOD, which +is represented to be of so high concern (no less than eternal happiness or +misery depending on the observance or neglect thereof), and so difficult in +the performance, that if GOD should propose the same on the conditions +annexed, to the vaster parts of the creation, and they had understanding to +comprehend the offer, they would decline it, and not dare to take on them a +duty, the failing wherein must be attended with so terrible a consequence; and +yet man is said to have undertaken it, notwithstanding his weakness and the +infirmities of his nature. Some imagine this proposal is not hypothetical, +but was actually made to the heavens, earth, and mountains, which at their +first creation were endued with reason, and that GOD told them he had made a +law, and had created paradise for the recompense of such as were obedient to +it, and hell for the punishment of the disobedient; to which they answered +they were content to be obliged to perform the services for which they were +created, but would not undertake to fulfil the divine law on those conditions, +and therefore desired neither reward nor punishment; they add that when Adam +was created, the same offer was made to him, and he accepted it.4 The +commentators have other explications of this passage, which it would be too +prolix to transcribe. + m Unjust to himself in not fulfilling his engagements and obeying the +law he had accepted; and foolish in not considering the consequence of his +disobedience and neglect. + n Mention is made of the people of Saba in the fifteenth verse. + o As the rain, hidden treasures, the dead, &c. + p As animals, plants, metals, spring-water, &c. + q As the angels, scriptures, decrees of GOD, rain, thunder and +lightning, &c. + r As the angels, men's works, vapours, smoke, &c.5 + + 4 Jallalo'ddin, al Beidāwi. 5 Al Beidāwi. + + + that he may recompense those who shall have believed, and wrought +righteousness: they shall receive pardon, and an honourable provision. + But they who endeavor to render our signs of none effect shall receive a +punishment of painful torment. + Those unto whom knowledge hath been given, see that the book which hath +been revealed unto thee from thy LORD is the truth, and directeth into the +glorious and laudable way. + The unbelievers say to one another, Shall we show you a man who shall +prophesy unto you, that when ye shall have been dispersed with a total +dispersion, ye shall be raised a new creature? + He hath forged a lie concerning GOD, or rather he is distracted. But +they who believe not in the life to come shall fall into punishment and a wide +error. + Have they not therefore considered what is before them, and what is +behind them, of the heaven and the earth? If we please, we will cause the +earth to open and swallow them up, or will cause a piece of the heaven to fall +upon them: verily herein is a sign unto every servant, who turneth unto God. +10 We heretofore bestowed on David excellence from us: and we said, O +mountains, sing alternate praises with him; and we obliged the birds also to +join therein.s And we softened the iron for him, saying, Make thereof +complete coats of mail,t and rightly dispose the small plates which compose +the same: and work ye righteousness, O family of David; for I see that which +ye do. + And we made the wind subject unto Solomon:u it blew in the morning for a +month, and in the evening for a month. And we made a fountain of molten brass +to flow for him.x And some of the genii were obliged to work in his presence, +by the will of his LORD; and whoever of them turned aside from our command, we +will cause him to taste the pain of hell fire.y + They made for him whatever he pleased of palaces, and statues,z and large +dishes like fishponds,a and caldrons standing firm on their trevets;b and we +said, Work righteousness, O family of David, with thanksgiving; for few of my +servants are thankful. + + s See chapter 21, p. 247 + t See ibid. + u See ibid. and chapter 27, p. 284. + x This fountain they say was in Yaman, and flowed three days in a +month.1 + y Or, as some expound the words, We caused him to taste the pain of +burning; by which they understand the correction the disobedient genii +received at the hands of the angel set over them, who whipped them with a whip +of fire. + z Some suppose these were images of the angels and prophets, and that +the making of them was not then forbidden; or else that they were not such +images as were forbidden by the law. 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.2 + a Being so monstrously large that a thousand men might eat out of each +of them at once. + b These cauldrons, they say, were cut out of the mountains of Yaman, +and were so vastly big that they could not be moved; and people went up to +them by steps.3 + + 1 Idem, Jallalo'ddin. 2 Idem. 3 Jallalo'ddin. + + + And when we had decreed that Solomon should die, nothing discovered his +death unto them, except the creeping thing of the earth, which gnawed his +staff.c And when his body fell down, the genii plainly perceived that if they +had known that which is secret, they had not continued in a vile punishment.d + The descendants of Sabae had heretofore a sign in their dwelling; namely, +two gardens on the right hand and on the left,f and it was said unto them, Eat +ye of the provision of your LORD, and give thanks unto him; ye have a good +country, and a gracious LORD. + But they turned aside from what we had commanded them; wherefore we sent +against them the inundation of al Arem,g and we changed their two gardens for +them into two gardens producing bitter fruit, and tamarisks,h and some little +fruit of the lote-tree. + This we gave them in reward, because they were ungrateful: is any thus +rewarded except the ungrateful? + And we placed between them and the cities which we have blessed,i cities +situated near each other; and we made the journey easy between them,k saying, +Travel through the same by night and by day, in security. + But they said, O LORD, put a greater distance between our journeys:l and +they were unjust unto themselves; and we made them the subject of discourse, +and dispersed them with a total dispersion.m Verily, herein are signs unto +every patient, grateful person. + + c 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.4 + Possibly this fable of the temple's being built by genii, and not by +men, might take its rise from what is mentioned in scripture, that the house +was built of stone made ready before it was brought thither; so that there was +neither hammer, nor axe, nor any tool of iron heard in the house while it was +building;5 the Rabbins indeed, tell us of a worm, which might assist the +workmen, its virtue being such as to cause the rocks and stones to fly in +sunder.6 Whether the worm which gnawed Solomon's staff were of the same breed +with this other, I know not; but the story has perfectly the air of a Jewish +invention. + d i.e., They had not continued in servile subjection to the command of +Solomon, nor had gone on with the work of the temple. + e Saba was the son of Yashhab, the son of Yįrab, the son of Kahtān, +whose posterity dwelt in Yaman, in the city of Māreb, called also Saba, about +three days' journey from Sanaa. + f That is, two tracts of land, one on this side of their city, and the +other on that, planted with trees, and made into gardens, which lay so thick +and close together, that each tract seemed to be one continued garden: or, it +may be, every house had a garden on each hand of it.1 + g The commentators set down several significations of the word al Arem, +which are scarce worth mentioning: it most properly signifies mounds or dams +for the stopping or containing of water, and is here used for that stupendous +mound or building which formed the vast reservoir above the city of Saba, +described in another place,2 and which, for the great impiety, pride, and +insolence of the inhabitants, was broken down in the night by a mighty flood, +and occasioned a terrible destruction.3 Al Beidāwi supposes this mound was +the work of queen Balkīs, and that the above-mentioned catastrophe happened +after the time of Jesus Christ; wherein he seems to be mistaken. + h A low shrub bearing no fruit, and delighting in saltish and barren +ground. + i viz., The cities of Syria. + k By reason of their near distance, so that during the whole journey a +traveller might rest in one town during the heat of the day, and in another at +night; nor was he obliged to carry provisions with him.4 + l This petition they made out of covetousness, that the poor being +obliged to be longer on the road, they might make greater advantages in +letting out their cattle, and furnishing the travellers with provision: and +GOD was pleased to punish them by granting them their wish, and permitting +most of the cities, which were between Saba and Syria, to be ruined and +abandoned.5 + m For the neighbouring nations justly wondered at so sudden and +unforeseen a revolution in the affairs of this once flourishing people: whence +it became a proverbial saying, to express a total dispersion, that they were +gone and scattered like Saba.6 + Of the descendants of Saba, who quitted their country and sought new +settlements on this inundation, the tribe of Ghassān went into Syria, the +tribe of Anmār to Yathreb, the tribe of Jodhām to Tehāmah, the tribe of al Azd +to Omān,1 the tribe of Tay to Najd, the tribe of Khozaah to Batan Marr near +Mecca, Banu Amela to a mountain, thence called the Mountain of Amela, near +Damascus, and others went to Hira in Irāk,2 &c. + + 4 Al Beidāwi, Jallalo'ddin. 5 I Kings vi. 7. 6 Vide +Kimhi, in loc. Buxt. Lex. Talm. p. 2456, et Schickardi Tarich reg. Pers. p. +62. 1 Al Beidāwi. 2 See the Prelim. Disc. Sect. I. p. 8. + 3 See ibid. 4 Jallal., al Beidāwi. 5 Idem. + 6 Al Beidāwi. Vide Gol. not. in Alfrag. p. 87 + + + And Eblis found his opinion of them to be true:n and they followed him, +except a party of the true believers:o +20 and he had no power over them, unless to tempt them, that we might know +him who believed in the life to come, from him who doubted thereof. Thy LORD +observeth all things. + Say unto the idolaters, Call upon those whom ye imagine to be gods, +besides GOD: they are not masters of the weight of an ant in heaven or on +earth, neither have they any share in the creation or government of the same; +nor is any of them assistant to him therein. + No intercession will be of service in his presence, except the +intercession of him to whom he shall grant permission to intercede for +others:p and they shall wait in suspense until, when the terror shall be taken +off from their hearts,q they shall say to one another: What doth your LORD +say? They shall answer, That which is just: and he is the high, the great +God. + Say, Who provideth food for you from heaven and earth? Answer, GOD: and +either we, or ye, follow the true direction, or are in a manifest error. + Say, Ye shall not be examined concerning what we shall have committed: +neither shall we be examined concerning what ye shall have done. + Say, Our LORD will assemble us together at the last day: then he will +judge between us with truth; and he is the judge, the knowing. + Say, Show me those whom ye have joined as partners with him? Nay; rather +he is the mighty, the wise GOD. + We have not sent thee otherwise than unto mankind in general, a bearer of +good tidings, and a denouncer of threats; but the greater part of men do not +understand. + And they say, When will this threat be fulfilled, if ye speak truth? + Answer, A threat is denounced unto you of a day which ye shall not retard +one hour, neither shall ye hasten. +30 The unbelievers say, We will by no means believe in this Koran, nor in +that which hath been revealed before it.r But if thou couldest see when the +unjust doers shall be set before their LORD! They will iterate discourse with +one another: those who were esteemed weak shall say unto those who behaved +themselves arrogantly,s Had it not been for you, verily we had been true +believers. + They who behaved themselves arrogantly shall say unto those who were +esteemed weak, Did we turn you aside from the true direction, after it had +come unto you? On the contrary, ye acted wickedly of your own free choice. + + n Either his opinion of the Sabeans, when he saw them addicted to pride +and ingratitude, and the satisfying their lusts; or else the opinion he +entertained of all mankind at the fall of Adam, or at his creation, when he +heard the angels say, Wilt thou place in the earth one who will do evil +therein, and shed blood?3 + o Who were saved from the common destruction. + p See chapter 19, p. 232. + q i.e., From the hearts of the intercessors, and of those for whom GOD +shall allow them to intercede, by the permission which he shall then grant +them; for no angel or prophet shall dare to speak at the last day without the +divine leave. + r It is said that the infidels of Mecca, having inquired of the Jews +and Christians concerning the mission of Mohammed, were assured by them that +they found him described as the prophet who should come, both in the +Pentateuch and in the Gospel; at which they were very angry, and broke out +into the words here recorded.4 + s See chapter 14, p. 187, note + + 1 Al Beidāwi. 2 Vide Poc. Spec. p. 42, 45, and 66. + 3 See cap. 2, p. 4; cap. 7, p. 106; and cap. 15, p. 192, &c. +4 Al Beidāwi + + + And they who were esteemed weak shall say unto those who behaved with +arrogance, Nay, but the crafty plot which ye devised by night and by day, +occasioned our ruin: when ye commanded us that we should not believe in GOD, +and that we should set up other gods as equals unto him. And they shall +conceal their repentance,t after they shall have seen the punishment prepared +for them. And we will put yokes on the necks of those who shall have +disbelieved: shall they be rewarded any otherwise than according to what they +shall have wrought? + We have sent no warner unto any city, but the inhabitants thereof who +lived in affluence said, Verily we believe not that with which ye are sent. + And those of Mecca also say, We abound in riches and children, more than +ye; and we shall not be punished hereafter. + Answer, Verily my LORD will bestow provision in abundance unto whom he +pleaseth, and will be sparing unto whom he pleaseth: but the greater part of +men know not this. + Neither your riches nor your children are the things which shall cause +you to draw nigh unto us with a near approach: only whoever believeth, and +worketh righteousness, they shall receive a double reward for that which they +shall have wrought: and they shall dwell in security, in the upper apartments +of paradise. + But they who shall endeavor to render our signs of none effect shall be +delivered up to punishment. + Say, Verily my LORD will bestow provision in abundance unto whom he +pleaseth of his servants, and will be sparing unto whom he pleaseth: and +whatever thing ye shall give in alms, he will return it; and he is the best +provider of food. + On a certain day he shall gather them altogether: then shall he say unto +the angels, Did these worship you? +40 And the angels shall answer, GOD forbid! thou art our friend, and not +these: but they worshipped devils; the greater part of them believed in them. + On this day the one of you shall not be able either to profit or to hurt +the other. And we will say unto those who have acted unjustly, Taste ye the +pain of hell fire, which ye rejected as a falsehood. + When our evident signs are read unto them, they say of thee, O Mohammed, +This is no other than a man who seeketh to turn you aside from the gods which +your fathers worshipped. And they say of the Koran, This is no other than a +lie blasphemously forged. And the unbelievers say of the truth, when it is +come unto them, This is no other than manifest sorcery: + yet we have given them no books of scripture wherein to exercise +themselves, nor have we sent unto them any warner before thee. + They who were before them in like manner accused their prophets of +imposture: but these have not arrived unto the tenth part of the riches and +strength which we had bestowed on the former: and they accused my apostles of +imposture; and how severe was my vengeance! + Say, Verily I advise you unto one thing, namely, that ye stand before GOD +by two and two, and singly;u and then consider seriously and you will find +that there is no madness in your companion Mohammed: he is no other than a +warner unto you, sent before a severe punishment. + + t See chapter 10, p. 154, note y. + u i.e., That ye set yourselves to deliberate and judge of me and my +pretensions coolly and sincerely, as in the sight of GOD, without passion or +prejudice. The reason why they are ordered to consider either alone, or by +two and two at most together, is because in larger assembles, where noise, +passion, and prejudice generally prevail, men have not that freedom of +judgment which they have in private.1 + + 1 Al Beidāwi. + + + Say, I ask not of you any reward for my preaching;x it is your own, +either to give or not:y my reward is to be expected from GOD alone; and he is +witness over all things. + Say, Verily my LORD sendeth down the truth to his prophets: he is the +knower of secrets. + Say, Truth is come, and falsehood is vanished, and shall not return any +more. + Say, If I err, verily I shall err only against my own soul: but if I be +rightly directed, it will be by that which my LORD revealeth unto me; for he +is ready to hear, and nigh unto those who call upon him. +50 If thou couldest see, when the unbelievers shall tremble,z and shall +find no refuge, and shall be taken from a near place,a + and shall say, We believe in him! But how shall they receive the faith +from a distant place:b + since they had before denied him, and reviled the mysteries of faith, +from a distant place? + And a bar shall be placed between them and that which they shall desire; + as it hath been done with those who behaved like them heretofore: because +they have been in a doubt which hath caused scandal. + + +________ + + + +CHAPTER XXXV. + +ENTITLED, THE CREATOR;c REVEALED AT MECCA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + PRAISE be unto GOD the Creator of heaven and earth; who maketh the angels +his messengers, furnished with two, and three, and four pair of wings:d GOD +maketh what addition he pleaseth unto his creatures; for GOD is almighty. + The mercy which GOD shall freely bestow on mankind, there is none who can +withhold; and what he shall withhold, there is none who can bestow, besides +him; and he is the mighty, the wise. + O men, remember the favor of GOD towards you: is there any creator, +besides GOD, who provideth food for you from heaven and earth? There is no +GOD but he: how therefore are ye turned aside from acknowledging his unity? + + x Mohammed, having in the preceding words answered the imputation of +madness or vain enthusiasm, by appealing to their cooler thoughts of him and +his actions, endeavours by these to clear himself of the suspicion of any +worldly view or interest, declaring that he desired no salary or support from +them for executing his commission, but expected his wages from GOD alone. + y See chapter 25, p. 275. + z viz., At their death, or the day of judgment, or the battle of Bedr.2 + a That is, from the outside of the earth to the inside thereof; or, +from before GOD'S tribunal to hell fire; or, from the plain of Bedr to the +well into which the dead bodies of the slain were thrown.3 + b i.e., When they are in the other world; whereas faith is to be +received in this. + c Some entitle this chapter The Angels: both words occur in the first +verse. + d That is, some angels have a greater and some a lesser number of +wings, according to their different orders, the words not being designed to +express the particular number. Gabriel is said to have appeared to Mohammed, +on the night he made his journey to heaven, with no less than six hundred +wings.4 + + 2 Al Beidāwi. 3 Idem. 4 Idem. + + + If they accuse thee of imposture, apostles before thee have also been +accused of imposture: and unto GOD shall all things return. + O men, verily the promise of GOD is true: let not therefore the present +life deceive you, neither let the deceiver deceive you concerning GOD: + for Satan is an enemy unto you; wherefore hold him for an enemy: he only +inviteth his confederates to be the inhabitants of hell. + For those who believe not there is prepared a severe torment: + but for those who shall believe and do that which is right, is prepared +mercy and a great reward. + Shall he therefore for whom his evil work hath been prepared, and who +imagineth it to be good, be as he who is rightly disposed, and discerneth the +truth? Verily GOD will cause to err whom he pleaseth, and will direct whom he +pleaseth. Let not thy soul therefore be spent in sighs for their sakes, on +account of their obstinacy; for GOD well knoweth that which they do. +10 It is God who sendeth the winds, and raiseth a cloud; and we drive the +same unto a dead country, and thereby quicken the earth after it hath been +dead; so shall the resurrection be.e + Whoever desireth excellence; unto GOD doth all excellence belong: unto +him ascendeth the good speech; and the righteous work will he exalt. But as +for them who devise wicked plots,f they shall suffer a severe punishment; and +the device of those men shall be rendered vain. + GOD created you first of the dust, and afterwards of seed;g and he hath +made you man and wife. No female conceiveth, or bringeth forth, but with his +knowledge. Nor is anything added unto the age of him whose life is prolonged, +neither is anything diminished from his age, but the same is written in the +book of God's decrees. Verily this is easy with GOD. + The two seas are not to be held in comparison: this is fresh and sweet, +pleasant to drink: but that is salt and bitter:h yet out of each of them ye +eat fish,i and take ornamentsk for you to wear. Thou seest the ships also +ploughing the waves thereof, that ye may seek to enrich yourselves by +commerce, of the abundance of God: peradventure ye will be thankful. + He causeth the night to succeed the day, and he causeth the day to +succeed the night; and he obligeth the sun and the moon to perform their +services: each of them runneth an appointed course. This is GOD, your LORD: +his is the kingdom. But the idols which ye invoke besides him have not the +power even over the skin of a date-stone: + if ye invoke them, they will not hear your calling; and although they +should hear, yet they would not answer you. On the day of resurrection they +shall disclaim your having associated them with God: and none shall declare +unto thee the truth, like one who is well acquainted therewith. + O men, ye have need of GOD; but GOD is self-sufficient, and to be +praised. + If he pleaseth, he can take you away, and produce a new creature in your +stead: + neither will this be difficult with GOD. + A burdened soul shall not bear the burden of another: and if a heavy- +burdened soul call on another to bear part of its burden, no part thereof +shall be borne by the person who shall be called on, although he be ever so +nearly related. Thou shalt admonish those who fear their LORD in secret and +are constant at prayer: and whoever cleanseth himself from the guilt of +disobedience, cleanseth himself to the advantage of his own soul; for all +shall be assembled before GOD at the last day. + + e See chapter 29, p. 298, note + f As the Koreish did against Mohammed. See chapter 8, p. 128, note n. + g See chapter 22, p. 250. + h That is, the two collective bodies of salt water and fresh. See +chapter 25, p. 274 + i See chapter 16, p. 196, note u. + k As pearls and coral. + + +20 The blind and the seeing shall not be held equal; neither darkness and +light; nor the cool shade and the scorching wind: + neither shall the living and the dead be held equal.l GOD shall cause +him to hear whom he pleaseth; but thou shalt not make those to hear who are in +their graves.m Thou art no other than a preacher: + verily we have sent thee with truth, a bearer of good tidings, and a +denouncer of threats. There hath been no nation, but a preacher hath in past +times been conversant among them: + if they charge thee with imposture, they who were before them likewise +charged their apostles with imposture. Their apostles came unto them with +evident miracles, and with divine writings,n and with the enlightening book:o + afterwards I chastised those who were unbelievers; and how severe was my +vengeance! + Dost thou not see that GOD sendeth down rain from heaven, and that we +thereby produce fruits of various colours?q In the mountain also there are +some tracts white and red, of various colours;q and others are of a deep +black: and of men, and beasts, and cattle there are whose colours are in like +manner various. Such only of his servants fear GOD as are endued with +understanding: verily GOD is mighty and ready to forgive. + Verily they who read the book of GOD, and are constant at prayer, and +give alms out of what we have bestowed on them, both in secret and openly, +hope for a merchandise which shall not perish: + that God may fully pay them their wages, and make them a superabundant +addition of his liberality; for he is ready to forgive the faults of his +servants, and to requite their endeavors. + That which we have revealed unto thee of the book of the Koran is the +truth, confirming the scriptures which were revealed before it: for GOD +knoweth and regardeth his servants. + And we have given the book of the Koran in heritage unto such of our +servants as we have chosen: of them there is one who injureth his own soul;r +and there is another of them who keepeth the middle way;s and there is another +of them who outstrippeth others in good works, by the permission of GOD. This +is the great excellence. +30 They shall be introduced into gardens of perpetual abode; they shall be +adorned therein with bracelets of gold and pearls, and their clothing therein +shall be of silk: + and they shall say, Praise be unto GOD, who hath taken away sorrow from +us! verily our LORD is ready to forgive the sinners, and to reward the +obedient; + + l This passage expresses the great difference between a true believer +and an infidel, truth and vanity, and their future reward and punishment. + m i.e., Those who obstinately persist in their unbelief, who are +compared to the dead. + n As the volumes delivered to Abraham, and to other prophets before +Moses. + o viz., The law or the gospel. + p That is, of different kinds. See chapter 16, p. 196. + q Being more or less intense.1 + r By not practising what he is taught and commanded in the Korān. + s That is, who meaneth well, and performeth his duty for the most part, +but not perfectly + + 1 Al Beidāwi. + + + who hath caused us to take up our rest in a dwelling of eternal +stability, through his bounty, wherein no labor shall touch us, neither shall +any weariness affect us. + But for the unbelievers is prepared the fire of hell: it shall not be +decreed them to die a second time; neither shall any part of the punishment +thereof be made lighter unto them. Thus shall every infidel be rewarded. + And they shall cry out aloud in hell, saying, LORD, take us hence, and we +will work righteousness, and not what we have formerly wrought. But it shall +be answered them, Did we not grant you lives of length sufficient, that +whoever would be warned might be warned therein; and did not the preachert +come unto you? + taste therefore the pains of hell. And the unjust shall have no +protector. + Verily GOD knoweth the secrets both of heaven and earth, for he knoweth +the innermost parts of the breasts of men. + It is he who hath made you to succeed in the earth. Whoever shall +disbelieve, on him be his unbelief; and their unbelief shall only gain the +unbelievers greater indignation in the sight of their LORD; and their unbelief +shall only increase the perdition of the unbelievers. + Say, What think ye of your deities which ye invoke besides GOD? Show me +what part of the earth they have created. Or had they any share in the +creation of the heavens? Have we given unto the idolaters any book of +revelations, so that they may rely on any proof therefrom to authorize their +practice? Nay; but the ungodly make unto one another only deceitful promises. + Verily GOD sustaineth the heavens and the earth, lest they fail: and if +they should fail, none could support the same besides him; he is gracious and +merciful. +40 The Koreish swore by GOD, with a most solemn oath, that if a preacher +had come unto them, they would surely have been more willingly directed than +any nation: but now a preacher is come unto them, it hath only increased in +them their aversion from the truth, + their arrogance in the earth, and their contriving of evil; but the +contrivance of evil shall only encompass the authors thereof. Do they expect +any other than the punishment awarded against the unbelievers of former times? +For thou shalt not find any change in the ordinance of GOD; + neither shalt thou find any variation in the ordinance of GOD. + Have they not gone through the earth, and seen what hath been the end of +those who were before them; although they were more mighty in strength than +they? GOD is not to be frustrated by anything either in heaven or on earth; +for he is wise and powerful. + If GOD should punish men according to what they deserve, he would not +leave on the back of the earth so much as a beast: but he respiteth them to a +determined time; + and when their time shall come, verily GOD will regard his servants. + + t viz., Mohammed. + + + CHAPTER XXXVI. + +ENTITLED, Y. S.; REVEALED AT MECCA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + Y. S.u I SWEAR by the instructive Koran, + that thou art one of the messengers of God, + sent to show the right way. + This is a revelation of the most mighty, the merciful God: + that thou mayest warn a people whose fathers were not warned, and who +live in negligence. + Our sentencex hath justly been pronounced against the greater part of +them; wherefore they shall not believe. + We have put yokesy on their necks, which come up to their chins; and they +are forced to hold up their heads; + and we have set a bar before them, and a bar behind them;z and we have +covered them with darkness; wherefore they shall not see.a + It shall be equal unto them whether thou preach unto them, or do not +preach unto them; they shall not believe. +10 But thou shalt preach with effect unto him only who followeth the +admonition of the Koran, and feareth the Merciful in secret. Wherefore bear +good tidings unto him, of mercy, and an honourable reward. + Verily we will restore the dead to life, and will write down their works +which they shall have sent before them, and their footsteps which they shall +have left behind them: b and everything do we set down in a plain register. + Propound unto them as an example the inhabitants of the city of Antioch, +when the apostles of Jesus came thereto:c + + u The meaning of these letters is unknown:1 some, however, from a +tradition of Ebn Abbas, pretend they stand for Ya insān, i.e., O man. This +chapter, it is said, had several other titles given it by Mohammed himself, +and particularly that of The heart of the Korān. The Mohammedans read it to +dying persons in their last agony.2 + x viz., The sentence of damnation, which GOD pronounced against the +greater part of genii and men at the fall of Adam.3 + y Or collars, such as are described p. 181, note t. + z That is, we have placed obstacles to prevent their looking either +forwards or backwards. The whole passage represents the blindness and +invincible obstinacy, with which GOD justly curses perverse and reprobate men. + a It is said that when the Koreish, in pursuance of a resolution they +had taken, had sent a select number to beset Mohammed's house, and to kill +him,4 the prophet, having caused Ali to lie down on his bed to deceive the +assassins, went out and threw a handful of dust at them, repeating the nine +first verses of this chapter, which end here; and they were thereupon stricken +with blindness, so that they could not see him.5 + b As their good or evil example, doctrine, &c. + c 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 Habīb, +surnamed al Najjār, or the carpenter, feeding sheep, and acqainted 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. Habīb 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 + + 1 See the Prelim. Disc. Sec. III. p. 46, &c. 2 Vide Bobov. De +Visit. Ęgrot. p. 17. 3 See cap. 7, p. 106; c. II, p. 169, &c. + 4 See the Prelim. Disc. p. 39. 5 Vide Abulf. Vit Moh. p. 50. + + + when we sent unto them two of the said apostles;d but they charged them +with imposture. Wherefore we strengthened them with a third.e And they said, +Verily we are sent unto you by God. + The inhabitants answered, Ye are no other than men, as we are; ye only +publish a lie. + The apostles replied, Our LORD knoweth that we are really sent unto you: + and our duty is only public preaching. + Those of Antioch said, Verily we presage evil from you: if ye desist not +from preaching, we will surely stone you, and a painful punishment shall be +inflicted on you by us. + The apostles answered, Your evil presage is with yourselves:f although ye +be warned, will ye persist in yours errors? Verily ye are a people who +transgress exceedingly. + And a certain mang came hastily from the farther parts of the city, and +said, O my people, follow the messengers of God; +20 follow him who demandeth not any reward of you: for these are rightly +directed. + What reason have I that I should not worship him who hath created me? for +unto him shall ye return. + Shall I take other gods besides him? If the Merciful be pleased to +afflict me, their intercession will not avail me at all, neither can they +deliver me: + then should I be in a manifest error. + Verily I believe in your LORD; wherefore hearken unto me. + But they stoned him: and as he died, it was said unto him, Enter thou +into paradise. And he said, O that my people knew + how merciful GOD hath been unto me! for he hath highly honoured me. + And we sent not down against his people, after they had slain him, an +army from heaven, nor the other instruments of destruction which we sent down +on unbelievers in former days:h + there was only one cry of Gabriel from heaven, and behold, they became +utterly extinct. + Oh the misery of men! No apostle cometh unto them, but they laugh him to +scorn. +30 Do they not consider how many generations we have destroyed before them? + Verily they shall not return unto them: + but all of them in general shall be assembled before us. + +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.1 + d Some say these two were John and Paul; but others name different +persons. + e viz., Simon Peter. + f i.e., If any evil befall you, it will be the consequence of your own +obstinacy and unbelief. See chapter 27, p. 287, note b. + g This was Habīb al Najjār, whose martyrdom is here described. His +tomb is still shown near Antioch, and is much visited by the Mohammedans.2 + h As a deluge, or a shower of stones, or a suffocating wind, &c. The +words may also be translated, Nor did we determine to send down such +executioners of our justice. + + 1 Al Zamakh., al Beidāwi, &c. Vide etiam Marracc. in Alc. p. 580. + 2 Vide Schultens, Indic. Geogr. ad calcem Vitę Saladini, voce +Antiochia. + + + One sign of the resurrection unto them is the dead earth:i we quicken the +same by the rain, and produce thereout various sorts of grain, of which they +eat. + And we make therein gardens of palm-trees, and vines; and we cause +springs to gush forth in the same: + that they may eat of the fruits thereof, and of the labor of their hands. +Will they not therefore give thanks? + Praise be unto him who hath created all the different kinds, both of +vegetables, which the earth bringeth forth, and of their own species, by +forming the two sexes, and also the various sorts of things which they know +not. + The night also is a sign unto them: we withdraw the day from the same, +and behold, they are covered with darkness: + and the sun hasteneth to his place of rest.k This is the disposition of +the mighty, the wise God. + and for the moon have we appointed certain mansions,l until she change +and return to be like the old branch of a palm-tree.m +40 It is not expedient that the sun should overtake the moon in her course: +neither doth the night outstrip the day: but each of these luminaries moving +in a peculiar orbit. + It is a sign also unto them, that they carry their offspring in the ship +filled with merchandise;n + and that we have made for them other conveniences like unto it,o whereon +they ride. + If we please, we drown them, and there is none to help them; neither are +they delivered, + unless through our mercy, and that they may enjoy life for a season. + When it is said unto them, Fear that which is before you, and that which +is behind you,p that ye may obtain mercy: they withdraw from thee: + and thou dost not bring them one sign, of the signs of their LORD, but +they turn aside from the same. + And when it is said unto them, Give alms of that which GOD hath bestowed +on you; the unbelievers say unto those who believe, by way of mockery, Shall +we feed him whom GOD can feed, if he pleaseth?q Verily ye are in no other +than a manifest error. + And they say, When will this promise of the resurrection be fulfilled, if +ye speak truth? + They only wait for one sounding of the trumpet,r which shall overtake +them while they are disputing together; +50 and they shall not have time to make any disposition of their effects, +neither shall they return to their family. + And the trumpet shall be sounded again;s and behold they shall come forth +from their graves, and hasten unto their LORD. + + i See cap. 29, p. 298, note y. + k That is, he hasteneth to run his daily course, the setting of the sun +resembling a traveller's going to rest. Some copies vary in this place, and +instead of limostakarrin laha, read la mostakarra laha; according to which the +sentence should be rendered, The sun runneth his course without ceasing, and +hath not a place of rest. + l viz., These are twenty-eight constellations, through one of which the +moon passes every night, thence called the mansions or houses of the moon.1 + m For when a palm-branch grows old, it shrinks, and becomes crooked and +yellow, not ill representing the appearance of the new moon. + n Some suppose that the deliverance of Noah and his companions in the +ark is here intended; and then the words should be translated, That we carried +their progeny in the ark filled with living creatures. + o As camels, which are the land-ships; or lesser vessels and boats. + p i.e., The punishment of this world and of the next. + q When the poor Moslems asked alms of the richer Koreish, they told +them that if GOD could provide for them, as they imagined, and did not, it was +an argument that they deserved not his favour so well as themselves: whereas +GOD permits some to be in want, to try the rich and exercise their charity. + r See the Prelim. Disc. Sect. IV. p. 64, 65, and the notes to chapter +39 + s See ibid. + + 1 See the Prelim. Disc. Sect. I. p. 24. + + + + They shall say, Alas for us! who hath awakened us from our bed?t This is +what the Merciful promised us; and his apostles spoke the truth. + It shall be but one sound of the trumpet, and behold, they shall be all +assembled before us. + On this day no soul shall be unjustly treated in the least; neither shall +ye be rewarded, but according to what ye shall have wrought. + On this day the inhabitants of paradise shall be wholly taken up with +joy: + they and their wives shall rest in shady groves, leaning on magnificent +couches. + There shall they have fruit, and they shall obtain whatever they shall +desire. + Peace shall be the word spoken unto the righteous, by a merciful LORD: + but he shall say unto the wicked, Be ye separated this day, O ye wicked, +from the righteous. +60 Did I not command you, O sons of Adam, that ye should not worship Satan; +because he was an open enemy unto you? + And did I not say, Worship me; this is the right way? + But now hath he seduced a great multitude of you: did ye not therefore +understand? + This is hell, with which ye were threatened: + be ye cast into the same this day to be burned; for that ye have been +unbelievers. + On this day we will seal up their mouths, that they shall not open them +in their own defence; and their hands shall speak unto us, and their feet +shall bear witness of that which they have committed.u + If we pleased we could put out their eyes, and they might run with +emulation in the way they use to take; and how should they see their error? + And if we pleased we could transform them into other shapes, in their +places when they should be found; and they should not be able to depart; +neither should they repent.x + Unto whomsoever we grant a long life, him do we cause to bow down his +body through age. Will they not therefore understand? + We have not taught Mohammed the art of poetry;y nor is it expedient for +him to be a poet. This book is no other than an admonition from God, and a +perspicuous Korān; +70 that he may warn him who is living:z and the sentence of condemnation +will be justly executed on the unbelievers. + Do they not consider that we have created for them, among the things +which our hands have wrought, cattle of several kinds, of which they are +possessors; + and that we have put the same in subjection under them? Some of them are +for their riding; and on some of them do they feed: + and they receive other advantages therefrom; and of their milk do they +drink. Will they not, therefore, be thankful? + They have taken other gods, besides GOD, in hopes that they may be +assisted by them; + but they are not able to give them any assistance: yet are they a party +of troops ready to defend them. + Let not their speech, therefore, grieve thee: we know that which they +privately conceal, and that which they publicly discover. + Doth not man know that we have created him of seed? yet behold, he is an +open disputer against the resurrection; + + t For they shall sleep during the interval between these two blasts of +the trumpet, and shall feel no pain.1 + u See the Prelim. Disc. Sect. IV. p. 69. + x That is, They deserve to be thus treated for their infidelity and +disobedience; but we bear with them out of mercy, and grant them respite. + y That is in answer to the infidels, who pretended the Korān was only a +poetical composition. + z i.e., Endued with understanding; the stupid and careless being like +dead persons.2 + + 1 Jallalo'ddin. 2 Al Beidāwi. + + + and he propoundeth unto us a comparison, and forgetteth his creation. He +saith, Who shall restore bones to life, when they are rotten?a + Answer, He shall restore them to life, who produced them the first time: +for he is skilled in every kind of creation: +80 who giveth you fire out of the green tree,b and behold, ye kindle your +fuel from thence. + Is not he who hath created the heavens and the earth able to create new +creatures like unto them? Yea certainly: for he is the wise Creator. + His command, when he willeth a thing, is only that he saith unto it, Be; +and it is. + Wherefore praise be unto him, in whose hand is the kingdom of all things, +and unto whom ye shall return at the last day. + + +________ + + +CHAPTER XXXVII. + +ENTITLED, THOSE WHO RANK THEMSELVES IN ORDER; +REVEALED AT MECCA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + BY the angels who rank themselves in order;c + and by those who drive forward and dispel the clouds;d + and by those who read the Koran for an admonition; + verily your GOD is one: + the LORD of heaven and earth, and of whatever is between them, and the +LORD of the east.e + We have adorned the lower heaven with the ornament of the stars: + and we have placed therein a guard against every rebellious devil; + that they may not listen to the discourse of the exalted princes (for +they are darted at from every side, + to repel them, and a lasting torment is prepared for them); +10 except him who catcheth a word by stealth, and is pursued by a shining +flame.f + Ask the Meccans, therefore, whether they be stronger by nature, or the +angels, whom we have created? We have surely created them of stiff clay. + Thou wonderest at God's power and their obstinacy; but they mock at the +arguments urged to convince them: + + a See chapter 16, p. 195, note + b The usual way of striking fire in the east is by rubbing together two +pieces of wood, one of which is commonly of the tree called Markh, and the +other of that called Afār: and it will succeed even though the wood be green +and wet.1 + c Some understand by these words the souls of men who range themselves +in obedience to GOD'S laws, and put away from them all infidelity and corrupt +doings; or the souls of those who rank themselves in battle array, to fight +for the true religion, and push on their horses to charge the infidels, &c.2 + d Or, who put in motion all bodies, in the upper and lower world, +according to the divine command; or, who keep off men from disobedience to +GOD, by inspiring them with good thoughts and inclinations; or, who drive away +the devils from them, &c.3 + e The original word, being in the plural number, is supposed to signify +the different points of the horizon from whence the sun rises in the course of +the year, which are in number 360 (equal to the number of days in the old +civil year), and have as many corresponding points where it successively sets, +during that space.4 Marracci groundlessly imagines this interpretation to be +built on the error of the plurality of worlds.5 + f See chapter 15, p. 192. + + 1 Vide Hyde, de Rel. Vet. Pers. c. 25, p. 333, &c. 2 Al +Beidāwi. 3 Idem. 4 Idem, Yahya. +5 Marracc. in Alc. p. 589. + + + when they are warned, they do not take warning; + and when they see any sign, they scoff thereat, + and say, This is no other than manifest sorcery: + after we shall be dead, and become dust and bones, shall we really be +raised to life, + and our forefathers also? + Answer, Yea: and ye shall then be despicable. + There shall be but one blast of the trumpet, and they shall see +themselves raised: +20 and they shall say, Alas for us! this is the day of judgment, + this is the day of distinction between the righteous and the wicked, +which ye rejected as a falsehood. + Gather together those who have acted unjustly, and their comrades, and +the idols which they worshipped + besides GOD, and direct them in the way to hell; + and set them before God's tribunal; for they shall be called to account. + What aileth you that ye defend not one another? + But on this day they shall submit themselves to the judgment of God: + and they shall draw nigh unto one another, and shall dispute among +themselves. + And the seduced shall say unto those who seduced them, Verily ye came +unto us with presages of prosperity;g + and the seducers shall answer, Nay, rather ye were not true believers: +for we had no power over you to compel you; but ye were people who voluntarily +transgressed: +30 wherefore the sentence of our LORD hath been justly pronounced against +us, and we shall surely taste his vengeance. + We seduced you; but we also erred ourselves. + They shall both therefore be made partakers of the same punishment on +that day. + Thus will we deal with the wicked: + because, when it is said unto them, There is no god besides the true GOD, +they swell with arrogance, + and say, Shall we abandon our gods for a distracted poet? + Nay: he cometh with the truth, and beareth witness to the former +apostles. + Ye shall surely taste the painful torment of hell; + and ye shall not be rewarded, but according to your works. + But as for the sincere servants of GOD, +40 they shall have a certain provision in paradise, + namely, delicious fruits: and they shall be honoured: + they shall be placed in gardens of pleasure, + leaning on couches, opposite to one another:h + a cup shall be carried round unto them, filled from a limpid fountain, + for the delight of those who drink: + it shall not oppress the understanding, neither shall they be inebriated +therewith. + And near them shall lie the virgins of paradise, refraining their looks +from beholding any besides their spouses, having large black eyes, and +resembling the eggs of an ostrich covered with feathers from the dust.i + And they shall turn the one unto the other, and shall ask one another +questions. + And one of them shall say, Verily I had an intimate friend while I lived +in the world, +50 who said unto me, Art thou one of those who assertest the truth of the +resurrection? + After we shall be dead, and reduced to dust and bones, shall we surely be +judged? + Then he shall say to his companions, Will ye look down? + And he shall look down, and shall see him in the midst of hell: + and he shall say unto him, By GOD, it wanted little but thou hadst drawn +me into ruin: + and had it not been for the grace of my LORD, I had surely been one of +those who have been delivered up to eternal torment. + + g Literally, from the right hand. The words may also be rendered, with +force, to compel us; or with an oath, swearing that ye were in the right. + h See chapter 15, p. 193, note + i This may seem an odd comparison to an European; but the orientals +think nothing comes so near the colour of a fine woman's skin as that of an +ostrich's egg when kept perfectly clean. + + 31 + + + Shall we die + any other than our first death; or do we suffer any punishment? + Verily this is great felicity: + for the obtaining a felicity like this let the laborers labor. +60 Is this a better entertainment, or the tree of al Zakkum?k + Verily we have designed the same for an occasion of dispute unto the +unjust.l + It is a tree which issueth from the bottom of hell: + the fruit thereof resembleth the heads of devils;m + and the damned shall eat of the same, and shall fill their bellies +therewith; + and there shall be given them thereon a mixture of filthy and boiling +water to drink: + afterwards shall they return into hell.n + They found their fathers going astray, + and they trod hastily in their footsteps: + for the greater part of the ancients erred before them. +70 And we sent warners unto them heretofore: + and see how miserable was the end of those who were warned; + except the sincere servants of GOD. + Noah called on us in former days: and we heard him graciously: + and we delivered him and his family out of the great distress; + and we caused his offspring to be those who survived to people the earth: + and we left the following salutation to be bestowed on him by the latest +posterity, + namely, Peace be on Noah among all creatures! + Thus do we reward the righteous; + for he was one of our servants the true believers. +80 Afterwards we drowned the others. + Abraham also was of his religion:o + when he came unto his LORD with a perfect heart. + When he said unto his father and his people, What do ye worship? + Do ye choose false gods preferably to the true GOD? + What therefore is your opinion of the LORD of all creatures? + And he looked and observed the stars, + and said, Verily I shall be sick,p and shall not assist at your +sacrifices: + and they turned their backs and departed from him.q + And Abraham went privately to their gods, and said, scoffingly unto them, +Do ye not eat of the meat which is set before you? +90 What aileth you that ye speak not? + And he turned upon them, and struck them with his right hand, and +demolished them. + And the people came hastily unto him: + and he said, Do ye worship the images which ye carve? + whereas GOD hath created you, and also that which ye make. + They said, Build a pile for him, and cast him into the glowing fire. + And they devised a plot against him; but we made them the inferior, and +delivered him.r + And Abraham said, Verily I am going unto my LORD,s who will direct me. + O LORD, grant me a righteous issue. + Wherefore we acquainted him that he should have a son, who should be a +meek youth. + + k There is a thorny tree so called, which grows in Tehāma, and bears +fruit like an almond, but extremely bitter; and therefore the same name is +given to this infernal tree. + l The infidels not conceiving how a tree could grow in hell, where the +stones themselves serve for fuel. + m Or of serpents ugly to behold; the original word signifies both. + n Some suppose that the entertainment mentioned will be the welcome +given the damned before they enter that place; and others, that they will be +suffered to come out of hell from time to time, to drink their scalding +liquor. + o For Noah and he agreed in the fundamental points both of faith and +practice; though the space between them was no less than 2640 years.1 + p He made as if he gathered so much from the aspect of the heavens-the +people being greatly addicted to the superstitions of astrology-and made it +his excuse for being absent from their festival, to which they had invited +him. + q Fearing he had some contagious distemper.2 + r See chapter 21, p. 246, &c. + s Whither he hath commanded me. + + 1 Al Beidāwi. 2 Idem. + + +100 And when he had attained to years of discretion,t and could join in acts +of religion with him, + Abraham said unto him, O my son, verily I saw in a dream that I should +offer thee in sacrifice:u consider therefore what thou art of opinion I should +do. + He answered, O my father, do what thou art commanded: thou shalt find me, +if GOD please, a patient person. + And when they had submitted themselves to the divine will, and Abraham +had laid his son prostrate on his face,x + we cried unto him, O Abraham, + now hast thou verified the vision. Thus do we reward the righteous. + Verily this was a manifest trial. + And we ransomed him with a noble victim.y + And we left the following salutation to be bestowed on him by the latest +posterity, + namely, Peace be on Abraham! +110 Thus do we reward the righteous: + for he was one of our faithful servants. + And we rejoiced him with the promise of Isaac: + and of their offspring were some righteous doers, and others who +manifestly injured their own souls. + We were also gracious unto Moses and Aaron, heretofore: + and we delivered them and their people from a great distress. + And we assisted them against the Egyptians; and they became the +conquerors. + And we gave them the perspicuous book of the law, + and we directed them into the right way, + and we left the following salutation to be bestowed on them by the latest +posterity, +120 namely, Peace be on Moses and Aaron! + Thus do we reward the righteous; + for they were two of our faithful servants. + And Eliasz was also one of those who were sent by us. + + t He was then thirteen years old.3 + u The commentators say, that Abraham was ordered in a vision, which he +saw on the eighth night of the month Dhu'lhajja, to sacrifice his son; and to +assure him that this was not from the devil, as he was inclined to suspect, +the same vision was repeated a second time the next night, when he knew it to +be from GOD, and also a third time the night following, when he resolved to +obey it, and to sacrifice his son; and hence some think the eighth, ninth, and +tenth days of Dhu'lhajja are called Yawm altarwiya, yawm ar afat, and yawm +alnehr, that is, the day of the vision, the day of knowledge, and the day of +the sacrifice. + It is the most received opinion among the Mohammedans that the son whom +Abraham offered was Ismael, and not Isaac, Ismael 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, Ismael, and his own father Abd'allah: +for Abd'almotalleb 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 Sonna.1 + x The commentators add, that Abraham went so far as to draw the knife +with all his strength across the lad's throat, but was miraculously hindered +from hurting him.2 + y The epithet of great or noble is here added, either because it was +large and fat, or because it was accepted as the ransom of a prophet. Some +suppose this victim was a ram, and, if we may believe a common tradition, the +very same which Abel sacrificed, having been brought to Abraham out of +paradise; others fancy it was a wild goat, which came down from Mount Thabīr, +near Mecca, for the Mohammedans lay the scene of this transaction in the +valley of Mina; as a proof of which they tell us that the horns of the victim +were hung upon the spout of the Caaba, where they remained till they were +burnt, together with that building, in the days of Abda'llah Ebn Zobeir;3 +though others assure us that they had been before taken down by Mohammed +himself, to remove all occasion of idolatry.4 + z This prophet the Mohammedans generally suppose to be the same with al +Khedr, and confound him with Phineas,5 and sometimes with Edris, or Enoch. +Some say he was the son of Yasin, and nearly related to Aaron; and others +suppose him to have been a different person. He was sent to the inhabitants +of Baalbec, in Syria, the Heliopolis of the Greeks, to reclaim them from the +worship of their idol Baal, or the sun, whose name makes part of that of the +city, which was anciently called Becc.6 + + 3 Idem. 1 Idem, Jallalo'ddin, al Zamakh. 2 Idem, +Jallalo'ddin. 3 Idem. 4 Vide D'Herbel. Bibl. Orient. Art. +Ismail. 5 See cap. 18, p. 223, note 6 Jallalo'ddin, al +Beidāwi. + + + When he said unto his people, Do ye not fear God? + Do ye invoke Baal, and forsake the most excellent Creator? + GOD is your LORD, and the LORD of your forefathers. + But they accused him of imposture: wherefore they shall be delivered up +to eternal punishment; + except the sincere servants of GOD. + And we left the following salutation to be bestowed on him by the latest +posterity, +130 namely, Peace be on Ilyāsin!a + Thus do we reward the righteous: + for he was one of our faithful servants. + And Lot was also one of those who were sent by us. + When we delivered him and his whole family, + except an old woman, his wife, who perished, among those that remained +behind: + afterwards we destroyed the others.b + And ye, O people of Mecca, pass by the places where they once dwelt, as +ye journey in the morning, + and by night; will ye not therefore understand? + Jonas was also one of those who were sent by us.c +140 When he fledd into the loaded ship; + and those who were on board cast lots among themselves,e and he was +condemned:f + and the fish swallowed him;g for he was worthy of reprehension. + And if he had not been one those who praised GOD,h + verily he had remained in the belly thereof until the day of +resurrection. + And we cast him on the naked shore, and he was sick:i + and we caused a plant of a gourdk to grow up over him; + and we went him to an hundred thousand persons, or they were a greater +number, + and they believed: wherefore we granted them to enjoy this life for a +season. + Inquire of the Meccans whether thy LORD hath daughters, and they sons?l +150 Have we created the angels of the female sex? and were they witnesses +thereof? + + a The commentators do not well know what to make of this word. Some +think it is the plural of Elias, or, as the Arabs write it, Ilyās, and that +both that prophet and his followers, or those who resembled him, are meant +thereby; others divide the word, and read āl Yasīn, i.e., the family of Yasin, +who was the father of Elias according to an opinion mentioned above; and +others imagine it signifies Mohammed, or the Korān, or some other book of +scripture. But the most probable conjecture is that Ilyās and Ilyāsin are the +same name, or design one and the same person, as Sinai and Sinin denote one +and the same mountain; the last syllable being added here, to keep up the +rhyme or cadence, at the close of the verse. + b See chapter 7, p. 113, &c., and chapter 11, p. 166, &c. + c See chapter 10, p. 157. + d See chapter 21, p. 248. + e Al Beidāwi says the ship stood stock-still, wherefore they concluded +that they had a fugitive servant on board, and cast lots to find him out. + f i.e., He was taken by the lot. + g When the lot fell on Jonas he cried out, I am the fugitive; and +immediately threw himself into the sea.7 + h The words seem to relate particularly to Jonas's supplication while +in the whale's belly.8 + i By reason of what he had suffered; his body becoming like that of a +new-born child.9 It is said that the fish, after it had swallowed Jonas, 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. + The opinions of the Mohammedan writers as to the time Jonas continued in +the fish's belly differ very much: some suppose it was part of a day, others +three days, others seven, others twenty, and others forty.10 + k The original word signifies a plant which spreads itself upon the +ground, having no erect stalk or stem to support it, and particularly a gourd; +though some imagine Jonas's plant to have been a fig, and others the small +tree or shrub called Mauz,1 which bears very large leaves, and excellent +fruit.2 The commentators add, that this plant withered the next morning, and +that Jonas being much concerned at it, GOD made a remonstrance to him in +behalf of the Ninivites, agreeable to what is recorded in scripture. + l See chapter 16, p. 199. + + 7 Idem. 8 See cap. 21, p. 248. 9 Al Beidāwi. + 10 Idem. 1 Idem. +2 Vide J Leon. Descr. Afric. lib. 9. Gab. Sionit. de Urb. Orient. ad calcem +Geogr. Nub. p. 32, et Hottinger. Hist. Orient. p. 78, &c. + + + Do they not say of their own false invention, + GOD hath begotten issue? and are they not really liars? + Hath he chosen daughters preferably to sons? + Ye have no reason to judge thus. + Will ye therefore not be admonished? + Or have ye a manifest proof of what ye say? + Produce now your book of revelations, if ye speak truth. + And they make him to be of kin unto the genii;m whereas the genii know +that they who affirm such things shall be delivered up to eternal punishment; + (far be that from GOD, which they affirm of him!) +160 except the sincere servants of GOD. + Moreover ye and that which ye worship + shall not seduce any concerning God, + except him who is destined to be burned in hell. + There is none of us but hath an appointed place: + we range ourselves in order, attending the commands of God; + and we celebrate the divine praise.n + The infidels said, + If we had been favored with a book of divine revelations, of those which +were delivered to the ancients, + we had surely been sincere servants of GOD: +170 yet now the Koran is revealed, they believe not therein; but hereafter +shall they know the consequence of their unbelief. + Our word hath formerly been given unto our servants the apostles; + that they shall certainly be assisted against the infidels, + and that our armies should surely be the conquerors. + Turn aside therefore from them, for a season: + and see the calamities which shall afflict them; for they shall see thy +future success and prosperity. + Do they therefore seek to hasten our vengeance? + Verily when it shall descend into their courts, an evil morning shall it +be unto those who were warned in vain. + Turn aside from them therefore for a season, + and see: hereafter shall they see thy success and their punishment. +180 Praise be unto thy LORD, the LORD who is far exalted above what they +affirm of him! + And peace be on his apostles! + And praise be unto GOD, the LORD of all creatures! + + m That is, the angels, who are also comprehended under the name of +genii, being a species of them. Some say that the infidels went so far as to +assert that GOD and the devil were brothers,3 which blasphemous expression may +have been occasioned by the magian notions. + n These words are supposed to be spoken by the angels, disclaiming the +worship paid to them by the idolaters, and declaring that they have each their +station and office appointed them by GOD, whose commands they are at all times +ready to execute, and whose praises they continually sing. There are some +expositors, however, who think they are the words of Mohammed and his +followers; the meaning being, that each of them has a place destined for him +in paradise, and that they are the men who range themselves in order before +GOD, to worship and pray to him, and who celebrate his praise by rejecting +every false notion derogatory to the divine wisdom and power. + + 3 Al Beidāwi. + + + +________ + + +CHAPTER XXXVIII. + +ENTITLED, S.; REVEALED AT MECCA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + S.o BY the Korān full of admonition.p Verily the unbelievers are +addicted to pride and contention. + How many generations have we destroyed before them; and they cried for +mercy, but it was not a time to escape. + They wonder that a warner from among themselves hath come unto them. And +the unbelievers said, This man is a sorcerer, and a liar: + doth he affirm the gods to be but one GOD. Surely this is a wonderful +thing. + + o The meaning of this letter is unknown:1 some guess it stands for +Sidk, i.e., Truth; or for Sadaka, i.e., He (viz., Mohammed) speaketh the +truth; and others propose different conjectures, all equally uncertain. + p Something must be understood to answer this oath, which the +commentators variously supply. + + 1 See the Prelim. Disc. Sect. III. p. 46, &c. + + + And the chief men among them departed,q saying to one another, Go, and +persevere in the worship of your gods: verily this is the thing which is +designed.r + We have not heard anything like this in the last religion:s this is no +other than a false contrivance. + Hath an admonition been sent unto him preferable to any other among us? +Verily they are in a doubt concerning my admonition: but they have not yet +tasted my vengeance. + Are the treasures of the mercy of thy LORD, the mighty, the munificent +God, in their hands? + Is the kingdom of the heavens, and the earth, and of whatever is between +them, in their possession? If it be so, let them ascend by steps unto heaven. +10 But any army of the confederates shall even here be put to flight. + The people of Noah, and the tribe of Ad, and Pharaoh the contriver of the +stakes,t + and the tribe of Thamud, and the people of Lot, and the inhabitants of +the wood near Madian,u accused the prophets of imposture before them; these +were the confederates against the messengers of God. + All of them did no other than accuse their apostles of falsehood: +wherefore my vengeance hath been justly executed upon them. + And these wait only for one sounding of the trumpet; which there shall be +no deferring. + And they scoffingly say, O LORD, hasten our sentence unto us, before the +day of account. + Do thou patiently bear that which they utter: and remind them of our +servant David, endued with strength;x for he was one who seriously turned +himself unto God. + We compelled the mountains to celebrate our praise with him, in the +evening and at sunrise, + and also the birds, which gathered themselves together unto him:y all of +them returned frequently unto him for this purpose. + And we established his kingdom, and gave him wisdom and eloquence of +speech. +20 Hath the story of the two adversariesz come to thy knowledge; when they +ascended over the wall into the upper apartment, + + q On the conversion of Omar, the Koreish being greatly irritated, the +most considerable of them went in a body to Abu Taleb, to complain to him of +his nephew Mohammed's proceedings; but being confounded and put to silence by +the prophet's arguments, they left the assembly, and encouraged one another in +their obstinacy.2 + r Namely, to draw us from their worship. + s i.e., In the religion which we received from our fathers; or, in the +religion of Jesus, which was the last before the mission of Mohammed.3 + t For they say Pharaoh used to tie those he had a mind to punish by the +hands and feet to four stakes fixed in the ground, and so tormented them.4 +Some interpret the words, which may also be translated the lord or master of +the stakes, figuratively, of the firm establishment of Pharaoh's kingdom; +because the Arabs fix their tents with stakes;5 but they may possibly intend +that prince's obstinacy and hardness of heart. + u See chapter 15, p. 194. + x The commentators suppose that ability to undergo the frequent +practice of religious exercises is here meant. They say David used to fast +every other day, and to spend one-half of the night in prayer.1 + y See chapter 21, p. 247. + z These were two angels, who came unto David in the shape of men, to +demand judgment in the feigned controversy after mentioned. It is no other +than Nathan's parable to David,2 a little disguised. + + 2 Al Beidāwi. 3 Idem. 4 Jallalo'ddin. 5 Al +Beidāwi. 1 Idem. interp. 2 2 Sam. xii. + + + when they went in unto David, and he was afraid of them.a They said, +Fear not: we are two adversaries who have a controversy to be decided. The +one of us hath wronged the other: wherefore judge between us with truth, and +be not unjust; and direct us into the even way. + This my brother had ninety and nine sheep: and I had only one ewe: and he +said, Give her me to keep; and he prevailed against me in the discourse which +we had together. + David answered, Verily he hath wronged thee in demanding thine ewe as an +addition to his own sheep: and many of them who are concerned together in +business wrong one another, except those who believe and do that which is +right; but how few are they! And David perceived that we had tried him by +this parable, and he asked pardon of his LORD: and he fell down and bowed +himself, and repented.b + Wherefore we forgave him this fault; and he shall be admitted to approach +near unto us, and shall have an excellent place of abode in paradise. + O David, verily we have appointed thee a sovereign prince in the earth: +judge therefore between men with truth; and follow not thy own lust, lest it +cause thee to err from the way of GOD: for those who err from the way of GOD +shall suffer a severe punishment, because they have forgotten the day of +account. + We have not created the heavens and the earth, and whatever is between +them, in vain.c This is the opinion of the unbelievers: but woe unto those +who believe not, because of the fire of hell. + Shall we deal with those who believe and do good works, as with those who +act corruptly in the earth? Shall we deal with the pious as with the wicked? + A blessed book have we sent down unto thee, O Mohammed, that they may +attentively meditate on the signs thereof, and that men of understanding may +be warned. + And we gave unto David Solomon; how excellent a servant! for he +frequently turned himself unto God. +30 When the horses standing on three feet, and touching the ground with the +edge of the fourth foot, and swift in the course, were set in parade before +him in the evening,d + he said, Verily I have loved the love of earthly good above the +remembrance of my LORD: and have spent the time in viewing these horses, until +the sun is hidden by the veil of night; + bring the horses back unto me. And when they were brought back, he began +to cut off their legs and their necks. + + a Because they came suddenly upon him, on a day of privacy: when the +doors were guarded, and no person admitted to disturb his devotions. 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.3 + b The crime of which David had been guilty, was the taking the wife of +Uriah, and ordering her husband to be set in the front of the battle to be +slain.4 + Some suppose this story was told to serve as an admonition to Mohammed, +who, it seems, was apt to covet what was another's. + c So as to permit injustice to go unpunished, and righteousness +unrewarded. + d Some say that Solomon brought these horses, being a thousand in +number, from Damascus and Nisibis, which cities he had taken; others say that +they were left him by his father, who took them from the Amalekites; while +others, who prefer the marvellous, pretend that they came up out of the sea, +and had wings. However, Solomon, having one day a mind to view these horses, +ordered them to be brought before him, and was so taken up with them that he +spent the remainder of the day, till after sunset, in looking on them; by +which means he neglected the prayer, which ought to have been said at that +time, till it was too late; but when he perceived his omission, he was so +greatly concerned at it, that ordering the horses to be brought back, he +killed them all as an offering to GOD, except only a hundred of the best of +them. But GOD made him ample amends for the loss of these horses, by giving +him dominion over the winds.5 + + 3 Al Beidāwi, Jallalo'ddin. 4 Idem. 5 Al Beidāwi, al +Zamakh., Yahya. + + + We also tried Solomon, and placed on his throne a counterfeit body:e +afterwards he turned unto God, + and said, O LORD, forgive me, and give me a kingdom which may not be +obtained by any after me;f for thou art the giver of kingdoms. + And we made the wind subject to him; it ran gently at his command, +whithersoever we directed. + And we also put the devils in subjection under him; and among them such +as were every way skilled in building, and in diving for pearls:g + and others we delivered to him bound in chains, + saying, This is our gift: therefore be bounteous, or be sparing unto whom +thou shalt think fit,h without rendering an account. + And he shall approach near unto us, and shall have an excellent abode in +paradise. +40 And remember our servant Job,i when he cried unto his LORD, saying, +Verily Satan hath afflicted me with calamity and pain. + And it was said unto him, Strike the earth with thy foot; which when he +had done, a fountaink sprang up, and it was said to him, This is for thee to +wash in, to refresh thee, and to drink. + And we restored unto him his family, and as many more with them, through +our mercy; and for an admonition unto those who are endued with understanding. + And we said unto him, Take a handful of rodsl in thy hand, and strike thy +wife therewith;m and break not thine oath.n Verily we found him a patient +person: + how excellent a servant was he! for he was one who frequently turned +himself unto us. + Remember also our servants Abraham, and Isaac, and Jacob, who were men +strenuous and prudent. + + e The most received exposition of this passage is taken from the +following Talmudic fable.1 + Solomon, having taken Sidon, and slain the king of that city, brought +away his daughter Jerāda, who became his favourite; and because she ceased not +to lament her father's loss, he ordered the devils to make an image of him for +her consolation: which being done, and placed in her chamber, she and her +maids worshipped it morning and evening, according to their custom. At length +Solomon being informed of this idolatry, which was practised under his roof, +by his vizir Asāf, he broke the image, and having chastised the woman, went +out into the desert, where he wept and made supplications to GOD; who did not +think fit, however, to let his negligence pass without some correction. It +was Solomon's custom, while he eased or washed himself, to entrust his signet, +on which his kingdom depended, with a concubine of his named Amīna: one day, +therefore, when she had the ring in her custody, a devil, named Sakhar, came +to her in the shape of Solomon, and received the ring from her; by virtue of +which he became possessed of the kingdom, and sat on the throne in the shape +which he had borrowed, making what alterations in the law he pleased. +Solomon, in the meantime, being changed in his outward appearance, and known +to none of his subjects, was obliged to wander about, and beg alms for his +subsistence; till at length, after the space of forty days, which was the time +the image had been worshipped in his house, the devil 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 Sakhar, and tying a great stone to +his neck, threw him into the lake of Tiberias.2 + f i.e., That I may surpass all future princes in magnificence and +power. + g See chapter 21, p. 247; chapter 27, p. 284, &c. + h Some suppose these words to relate to the genii, and that Solomon is +thereby empowered to release or to keep in chains such of them as he pleased. + i See chapter 21, p. 247. + k Some say there were two springs, one of hot water, wherein he bathed; +and the other of cold, of which he drank.3 + l The original not expressing what this handful was to consist of, one +supposes it was to be only a handful of dry grass or of rushes, and another +that it was a branch of a palm-tree.4 + m The commentators are not agreed what fault Job's wife had committed +to deserve this chastisement: we have mentioned one opinion already.5 Some +think it was only because she stayed too long on an errand. + n For he had sworn to give her a hundred stripes if he recovered. + + 1 Vide Talm. En Jacob, part ii. et Yalkut in lib. Reg. p. 182. + 2 Al Beidāwi, Jallalo'ddin, Abulfeda. 3 Al Beidāwi. +4 See the notes to cap. 21, p. 247. 5 See ibid. + + + Verily we purified them with a perfect purification, through the +remembrance of the life to come;o + and they were in our sight, elect and good men. + And remember Ismael, and Elisha,p and Dhu'lkefl:q for all these were good +men. + This is an admonition. Verily the pious shall have an excellent place to +return unto, +50 namely, gardens of perpetual abode, the gates whereof shall stand open +unto them. + As they lie down therein, they shall there ask for many sorts of fruits, +and for drink; + and near them shall sit the virgins of paradise, refraining their looks +from beholding any besides their spouses, and of equal age with them.r + This is what ye are promised, at the day of account. + This is our provision, which shall not fail. + This shall be the reward of the righteous. But for the transgressors is +prepared an evil receptacle, + namely, hell: they shall be cast into the same to be burned, and a +wretched couch shall it be. + This let them taste, to wit, scalding water, and corruption flowing from +the bodies of the damned, + and divers other things of the same kind. + And it shall be said to the seducers, This troop which was guided by you +shall be thrown, together with you, headlong into hell: they shall not be +bidden welcome: for they shall enter the fire to be burned. +60 And the seduced shall say to their seducers, Verily ye shall not be +bidden welcome: ye have brought it upon us; and a wretched abode is hell. + They shall say, O LORD, doubly increase the torment of him who hath +brought this punishment upon us, in the fire of hell. + And the infidels shall say, Why do we not see the men whom we numbered +among the wicked, + and whom we received with scorn? Or do our eyes miss them? + Verily this is a truth; to wit, the disputing of the inhabitants of hell +fire. + Say, O Mohammed, unto the idolaters, Verily I am no other than a warner: +and there is no god, except the one only GOD, the Almighty, + the LORD of heaven and earth, and of whatsoever is between them; the +mighty, the forgiver of sins. + Say, it is a weighty message, + from which ye turn aside. + I had no knowledge of the exalted princes,s when they disputed concerning +the creation of man: +70 (it hath been revealed unto me only as a proof that I am a public +preacher:) + when thy LORD said unto the angels, Verily I am about to create man of +clay: + when I shall have formed him, therefore, and shall have breathed my +spirit into him, do ye fall down and worship him.t + And all the angels worshipped him, in general, + except Eblis, who was puffed up with pride, and became an unbeliever. + God said unto him, O Eblis, what hindereth thee from worshipping that +which I have created with my hands? + Art thou elated with vain pride? Or art thou really one of exalted +merit? + He answered, I am more excellent than he: thou hast created me of fire, +and thou hast created him of clay. + + o Or, as the words may be interpreted, according to al Zamakhshari, We +have purified them, or peculiarly destined and fitted them for paradise. + p See chapter 6, p. 96. + q See chapter 21, p. 248. Al Beidāwi here takes notice of another +tradition concerning this prophet, viz., that he entertained and took care of +a hundred Israelites, who fled to him from certain slaughter, from which +action he probably had the name of Dhu'lkefl given him, the primary +signification of the verb cafala being to maintain or take care of another. +If a conjecture might be founded on this tradition, I should fancy the person +intended was Obadiah, the governor of Ahab's house.6 + r i.e., About thirty or thirty-three.1 + s That is, the angels. + t See chapter 2, p. 4. + + 6 See I Kings xviii. 4. 1 See the Prelim. Disc. Sect. +IV. p. 77. + + + God said unto him, Get thee hence therefore; for thou shalt be driven +away from mercy; + and my curse shall be upon thee, until the day of judgment. +80 He replied, O LORD, respite me, therefore, until the day of +resurrection. + God said, Verily thou shalt be one of those who are respited + until the day of the determined time. + Eblis said, By thy might do I swear, I will surely seduce them all, + except thy servants who shall be peculiarly chosen from among them. + God said, It is a just sentence; and I speak the truth: I will surely +fill hell with thee, and with such of them as shall follow thee, altogether.u + Say unto the Meccans, I ask not of you any reward for this my preaching: +neither am I one of those who assume a part which belongs not to them. + The Koran is no other than an admonition unto all creatures: + and ye shall surely know what is delivered therein to be true, after a +season. + + +________ + + +CHAPTER XXXIX. + +ENTITLED, THE TROOPS;x REVEALED AT MECCA.y + +IN THE NAME OF THE MOST MERCIFUL GOD. + + THE revelation of this book is from the mighty, the wise GOD. + Verily we have revealed this book unto thee with truth: wherefore serve +GOD, exhibiting the pure religion unto him. + Ought not the pure religion to be exhibited unto GOD? + But as to those who take other patrons besides him, saying, We worship +them only that they may bring us nearer unto GOD; verily GOD will judge +between them concerning that wherein they disagree. + Surely GOD will not direct him who is a liar, or ungrateful. + If GOD had been minded to have had a son, he had surely chosen what he +pleased out of that which he hath created.z But far be such a thing from him! +He is the sole, the almighty God. + He hath created the heavens and the earth with truth: he causeth the +night to succeed the day, and he causeth the day to succeed the night, and he +obligeth the sun and the moon to perform their services; each of them +hastening to an appointed period. Is not he the mighty, the forgiver of sins? + He created you of one man, and afterwards out of him formed his wife: and +he hath bestoweda on you four pair of cattle.b He formeth you in the wombs of +your mothers, by several gradual formations,c within three veils of darkness.d +This is GOD, your LORD: his is the kingdom: there is no GOD but he. Why +therefore are ye turned aside from the worship of him to idolatry? + + u See chapter 7, p. 106, and chapter 15, p. 192, &c. + x This title is taken from the latter end of the chapter, where it is +said the wicked shall be sent to hell, and the righteous admitted into +paradise by troops. + y Except the verse beginning, Say, O my servants, who have transgressed +against your own souls, &c.1 + z Because, says Al Beidāwi, there is no being besides himself but what +hath been created by him, since there cannot be two necessarily-existent +beings; and hence appears the absurdity of the imagination here condemned, +because no creature can resemble the Creator, or be worthy to bear the +relation of a son to him. + a Literally, He hath sent down; from which expression some have +imagined that these four kinds of beasts were created in paradise, and thence +sent down to earth.2 + b See chapter 6, p. 102. + c See chapter 22, p. 250. + d i.e., The belly, the womb, and the membranes which enclose the +embryo. + + 1 Jallalo'ddin, al Beidāwi. 2 Al Zamakh. + + + If ye be ungrateful, verily GOD hath no need of you; yet he liketh not +ingratitude in his servants: but if ye be thankful, he will be well pleased +with you. A burdened soul shall not bear the burden of another; hereafter +shall ye return unto your LORD, and he shall declare unto you that which ye +have wrought, and will reward you accordingly; +10 for he knoweth the innermost parts of your breasts. + When harm befalleth a man, he calleth upon his LORD, and turneth unto +him: yet afterwards, when God hath bestowed on him favor from himself, he +forgetteth that Being which he invoked before,e and setteth up equals unto +GOD, that he may seduce men from his way. Say unto such a man, Enjoy this +life in thy infidelity for a little while; but hereafter shalt thou surely be +one of the inhabitants of hell fire. + Shall he who giveth himself up to prayer in the hours of the night, +prostrate, and standing, and who taketh heed as to the life to come, and +hopeth for the mercy of his LORD, be dealt with as the wicked unbeliever? +Say, Shall they who know their duty and they who know it not, be held equal? +Verily the men of understanding only will be warned. + Say, O my servants who believe, fear your LORD. They who do good in this +world shall obtain good in the next;f and GOD'S earth is spacious:g verily +those who persevere with patience shall receive their recompense without +measure. + Say, I am commanded to worship GOD, and to exhibit the pure religion unto +him: and I am commanded to be the first Moslem.h + Say, Verily I fear, if I be disobedient unto my LORD, the punishment of +the great day. + Say, I worship GOD, exhibiting my religion pure unto him; + but do ye worship that which ye will, besides him. Say, Verily they will +be the losers, who shall lose their own souls, and their families, on the day +of resurrection: is not this manifest loss? + Over them shall be roofs of fire, and under them shall be floors of fire. +With this doth GOD terrify his servants: wherefore, oh my servants, fear him. + But those who eschew the worship of idols, and are turned unto GOD, shall +receive good tidings. Bear good tidings therefore unto my servants, who +hearken unto my word, and follow that which is most excellent therein: these +are they whom GOD directeth, and these are men of understanding. +20 Him, therefore, on whom the sentence of eternal punishment shall be +justly pronounced, canst thou, O Mohammed, deliver him who is destined to +dwell in the fire of hell? + But for those who fear their LORD will be prepared high apartments in +paradise, over which shall be other apartments built; and rivers shall run +beneath them: this is the promise of GOD; and GOD will not be contrary to the +promise. + Dost thou not see that GOD sendeth down water from heaven, and causeth +the same to enter and form sources in the earth; and produceth thereby corn of +various sorts? Afterwards he causeth the same to wither; and thou seest it +become yellow: afterwards he maketh it crumble into dust. Verily, herein is +an instruction to men of understanding. + + e Or, He forgetteth the evil which he before prayed against. + f Or, They who do good, shall obtain good even in this world. + g Wherefore let him who cannot safely exercise his religion where he +was born or resides, fly to a place of liberty and security.1 + h i.e., The first of the Koreish who professeth the true religion, or +the leader in chief of the Moslems. + + 1 Al Beidāwi + + + Shall he, therefore, whose breast GOD hath enlarged to receive the +religion of Islam, and who followeth the light from his LORD, be as he whose +heart is hardened? But woe unto those whose hearts are hardened against the +remembrance of GOD! they are in a manifest error. + GOD hath revealed a most excellent discourse; a book conformable to +itself, and containing repeated admonitions. The skins of those who fear +their LORD shrink for fear thereat; afterwards their skins grow soft, and +their hearts also, at the remembrance of their LORD. This is the direction of +GOD: he will direct thereby whom he pleaseth; and whomsoever GOD shall cause +to err, he shall have no director. + Shall he therefore who shall be obliged to screen himself with his face +from the severity of the punishment on the day of resurrection, be as he who +is secure therefrom? And it shall be said unto the ungodly, Taste that which +ye have deserved. + Those who were before them accused their apostles of imposture; wherefore +a punishment came upon them from whence they expected it not: + and GOD caused them to take shame in this present life; but the +punishment of the life to come will certainly be greater. If they were men of +understanding, they would know this. + Now have we proposed unto mankind, in this Koran, every kind of parable; +that they may be warned: + an Arabic Koran, wherein there is no crookedness; that they may fear God. +30 GOD propoundeth as a parable a man who hath several companions which are +at mutual variance, and a man who committeth himself wholly to one person:l +shall these be held in equal comparison? GOD forbid! But the greater part of +them do not understand. + Verily thou, O Mohammed, shalt die, and they also shall die: + and ye shall debate the matterm with one another before your LORD, at the +day of resurrection. + Who is more unjust than he who uttereth a lie concerning GOD, and denieth +the truth when it cometh unto him? Is there not a dwelling provided in hell +for the unbelievers? + But he who bringeth the truth, and giveth credit thereto,n these are they +who fear God; + they shall obtain whatever they shall desire, in the sight of their LORD: +this shall be the recompense of the righteous; + that GOD may expiate from them the very worst of that which they have +wrought, and may render them their reward according to the utmost merit of the +good which they have wrought. + + + i For his hands shall be chained to his neck, and he shall not be able +to oppose anything but his face to the fire.1 + k i.e., No contradiction, defect, or doubt. + l This passage represents the uncertainty of the idolater, who is +distracted in the service of different masters; and the satisfaction of mind +which attends the worshipper of the only true GOD.2 + m For the prophet will represent his endeavours to reclaim them from +idolatry, and their obstinacy; and they will make frivolous excuses, as that +they obeyed their chiefs, and kept to the religion of their fathers, &c.3 + n i.e., Mohammed and his followers. Some suppose that by the latter +words Abu Becr is particularly intended, because he asserted the prophet's +veracity in respect to his journey to heaven. + + 1 Al Beidāwi. 2 Idem. 3 Idem. + + + Is not GOD a sufficient protector of his servant? yet they will attempt +to make thee afraid of the false deities which they worship besides GOD.o But +he whom GOD shall cause to err, shall have none to direct him: + and he whom GOD shall direct, shall have none to mislead him. Is not GOD +most mighty, able to avenge? + If thou ask them who hath created the heavens and the earth, they will +surely answer, GOD. Say, Do ye think, therefore, that the deities which ye +invoke besides GOD, if GOD be pleased to afflict me, are able to relieve me +from his affliction? or if he be pleased to show mercy unto me, that they are +able to withhold his mercy? Say, GOD is my sufficient support: in him let +those put their trust, who seek in whom to confide. +40 Say, O my people, do ye act according to your state; verily I will act +according to mine: hereafter shall ye know + on which of us will be inflicted a punishment that shall cover him with +shame, and on whom a lasting punishment shall fall. + Verily we have revealed unto thee the book of the Koran, for the +instruction of mankind, with truth. Whoso shall be directed thereby shall be +directed to the advantage of his own soul; and whoso shall err, shall only err +against the same: and thou art not a guardian over them. + GOD taketh unto himself the souls of men at the time of their death; and +those which die not he also taketh in their sleep:p and he withholdeth those +on which he hath passed the decree of death,q but sendeth back the others till +a determined period.r Verily herein are signs unto the people who consider. + Have the Koreish taken idols for their intercessors with God? Say, What, +although they have not dominion over anything, neither do they understand? + Say, Intercession is altogether in the disposal of GOD:s his is the +kingdom of heaven and earth; and hereafter shall ye return unto him. + When the one sole GOD is mentioned, the hearts of those who believe not +in the life to come, shrink with horror: but when the false gods, which are +worshipped besides him, are mentioned, behold they are filled with joy. + Say, O GOD, the creator of heaven and earth, who knowest that which is +secret, and that which is manifest; thou shalt judge between thy servants +concerning that wherein they disagree. + If those who act unjustly were masters of whatever is in the earth, and +as much more therewith, verily they would give it to ransom themselves from +the evil of the punishment, on the day of resurrection: and there shall appear +unto them, from GOD, terrors which they never imagined; + and there shall appear unto them the evils of that which they shall have +gained; and that which they mocked at shall encompass them. + + o The Koreish used to tell Mohammed that they feared their gods would +do him some mischief, and deprive him of the use of his limbs, or of his +reason, because he spoke disgracefully of them. It is thought by some that +this passage was verified in Khāled Ebn al Walīd; who, being sent by Mohammed +to demolish the idol al Uzza, was advised by the keeper of her temple to take +heed what he did, because the goddess was able to avenge herself severely; but +he was so little moved at the man's warning, that he immediately stepped up to +the idol, and broke her nose. To support the latter explication, they say +that what happened to Khāled is attributed to Mohammed, because the former was +then executing the prophet's orders.1 A circumstance not much different from +the above mentioned is told of the demolition of Allat.2 + p That is, seemingly and to outward appearance, sleep being the image +of death. + q Not permitting them to return again into their bodies. + r viz., Into their bodies, when they awake.3 + s For none can or dare presume to intercede with him, unless by his +permission. + + 1 Idem. 2 Vide Gagnier, not. in Abulf. Vit. Moh. p. 127. + 3 Al Beidāwi. + + +50 When harm befalleth man, he calleth upon us; yet afterwards, when we +have bestowed on him favor from us, he saith, I have received it merely +because of God's knowledge of my deserts.t On the contrary, it is a trial; +but the greater part of them know it not. + Those who were before them said the same:u but that which they had +gained, profited them not: + and the evils which they had deserved, fell upon them. And whoever of +these Meccans shall have acted unjustly, on them likewise shall fall the evils +which they shall have deserved;x neither shall they frustrate the divine +vengeance. + Do they not know that GOD bestoweth provision abundantly on whom he +pleaseth, and is sparing unto whom he pleaseth? Verily herein are signs unto +people who believe. + Say, O my servants who have transgressed against your own souls, despair +not of the mercy of GOD: seeing that GOD forgiveth all sins,y for he is +gracious and merciful. + And be turned unto your LORD, and resign yourselves unto him, before the +threatened punishment overtake you; for then ye shall not be helped. + And follow the most excellent instructions which have been sent down unto +you from your LORD, before the punishment come suddenly upon you, and ye +perceive not the approach thereof; + and a soul say, Alas! for that I have been negligent in my duty to GOD; +verily I have been one of the scorners: + or say, If GOD had directed me, verily I had been one of the pious: + or say, when it seeth the prepared punishment, If I could return once +more into the world, I would become one of the righteous. +60 But God shall answer, My signs came unto thee heretofore, and thou didst +charge them with falsehood, and wast puffed up with pride; and thou becamest +one of the unbelievers. + On the day of resurrection, thou shalt see the faces of those who have +uttered lies concerning GOD, become black: is there not an abode prepared in +hell for the arrogant? + But GOD shall deliver those who shall fear him, and shall set them in +their place of safety: evil shall not touch them, neither shall they be +grieved. + GOD is the creator of all things, and he is the governor of all things. +His are the keys of heaven and earth: and they who believe not in the signs of +GOD, they shall perish. + Say, Do ye therefore bid me to worship other than GOD, oh ye fools? + since it hath been spoken by revelation unto thee, and also unto the +prophets who have been before thee, saying, Verily if thou join any partners +with God, thy work will be altogether unprofitable, and thou shalt certainly +be one of those who perish: + wherefore rather fear GOD, and be one of those who give thanks. + But they make not a due estimation of GOD:z since the whole earth shall +be but his handful, on the day of resurrection; and the heavens shall be +rolled together in his right hand. Praise be unto him! and far be he exalted +above the idols which they associate with him! + + t Or by means of my own wisdom. + u As did Karūn in particular.1 + x As it happened accordingly: for they were punished with a sore famine +for seven years and had the bravest of their warriors cut off at the battle of +Bedr.2 + y To those who sincerely repent and profess his unity: for the sins of +idolaters will not be forgiven.3 + z See chapter 6, p. 97, note a. + + 1 See cap. 28, p. 295. 2 Al Beidāwi. 3 See p. +10, note h. + + + the trumpet shall be sounded,a and whoever are in heaven, and whoever are +on earth, shall expire; except those whom GOD shall please to exempt from the +common fate.b Afterwards it shall be sounded again; and behold, they shall +arise and look up. + And the earth shall shine by the light of its LORD: and the book shall be +laid open,c and the prophets and the martyrs shall be brought as witnesses; +and judgment shall be given between them with truth, and they shall not be +treated unjustly. +70 And every soul shall be fully rewarded, according to that which it shall +have wrought; for he perfectly knoweth whatever they do. + And the unbelievers shall be driven unto hell by troops, until, when they +shall arrive at the same, the gates thereof shall be opened: and the keepers +thereofd shall say unto them, Did not apostles from among you come unto you, +who rehearsed unto you the signs of your LORD, and warned you of the meeting +of this your day? They shall answer, Yea: but the sentence of eternal +punishment hath been justly pronounced on the unbelievers.e + It shall be said unto them, Enter ye the gates of hell, to dwell therein +forever; and miserable shall be the abode of the proud! + But those who shall have feared their LORD shall be conducted by troops +towards paradise, until they shall arrive at the same: and the gates thereof +shall be ready set open; and the guards thereof shall say unto them, Peace be +on you! ye have been good: wherefore enter ye into paradise, to remain therein +forever. + And they shall answer, Praise be unto GOD, who hath performed his promise +unto us, and hath made us to inherit the earth,f that we may dwell in paradise +wherever we please! How excellent is the reward of those who work +righteousness! + And thou shalt see the angels going in procession round the throne, +celebrating the praises of their LORD: and judgment shall be given between +them with truth; and they shall say, Praise be unto GOD, the LORD of all +creatures! + + a The first time, says Al Beidāwi; who consequently supposes there will +be no more than two blasts (and two only are distinctly mentioned in the +Korān), though others suppose there will be three.1 + b These, some say, will be the angels Gabriel, Michael, and Israfil, +and the angel of death, who yet will afterwards all die, at the command of +GOD;2 it being the constant opinion of the Mohammedan doctors, that every +soul, both of men and of animals, which live either on land or in the sea, and +of the angels also, must necessarily taste of death:3 others suppose those who +will be exempted are the angels who bear the throne of GOD,4 or the black-eyed +damsels, and other inhabitants of paradise.5 + The space between these two blasts of the trumpet will be forty days, +according to Yahya and others; there are some, however, who suppose it will be +as many years.6 + c See the Prelim. Disc. Sect. IV. p. 68. + d See chapter 74, and the Prelim. Disc. Sect. IV. p. 72. + e See chapter 7, p. 106; chapter 11, p. 169, &c. It seems as if the +damned, by these words, attributed their ruin to GOD'S decree of +predestination. + f This is a metaphorical expression, representing the perfect security +and abundance which the blessed will enjoy in paradise. + + 1 See the Prelim. Disc. Sect. IV. p. 65. 2 Al Beidāwi, Yahya. + 3 Vide Pocock. not. in Port. Mosis. p. 266. +4 Al Beidāwi. 5 Jallalo'ddin 6 See the Prelim. Disc. ubi +sup. + + + + +CHAPTER XL. + +ENTITLED, THE TRUE BELIEVER;g REVEALED AT MECCA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + H. M.h THE revelation of this book is from the mighty, the wise GOD; + the forgiver of sin and the accepter of repentance; severe in punishing; + long suffering. There is no GOD but he: before him shall be the general +assembly at the last day. + None disputeth against the signs of GOD, except the unbelievers: but let +not their prosperous dealing in the landi deceive thee with vain allurement. + The people of Noah, and the confederated infidels which were after them, +accused their respective prophets of imposture before these; and each nation +hatched ill designs against their apostle, that they might get him into their +power; and they disputed with vain reasoning, that they might thereby +invalidate the truth: wherefore I chastised them; and how severe was my +punishment! + Thus hath the sentence of thy LORD justly passed on the unbelievers; and +they shall be the inhabitants of hell fire. + The angels who bear the throne of God, and those who stand about it,k +celebrate the praise of their LORD, and believe in him; and they ask pardon +for the true believers, saying, O LORD, thou encompassest all things by thy +mercy and knowledge; wherefore forgive those who repent, and follow thy path, +and deliver them from the pains of hell: + O LORD, lead them also into gardens of eternal abode, which thou hast +promised unto them, and unto every one who shall do right, of their fathers, +and their wives, and their children; for thou art the mighty, the wise God. + And deliver them from evil; for whomsoever thou shalt deliver from evil +on that day, on him wilt thou show mercy; and this will be great salvation. +10 But the infidels at the day of judgment, shall hear a voice crying unto +them, Verily the hatred of GOD towards you is more grievous than your hatred +towards yourselves: since ye were called unto the faith, and would not +believe. + They shall say, O LORD, thou hast given us death twice, and thou hast +twice given us life;l and we confess our sins: is there therefore no way to +get forth from this fire? + And it shall be answered them, This hath befallen you, for that when one +GOD was preached unto you, ye believed not; but if a plurality of gods had +been associated with him, ye had believed: and judgment belongeth unto the +high, the great GOD. + + g This title is taken from the passage wherein mention is made of one +of Pharaoh's family who believed in Moses. + h See the Prelim. Disc. Sect. III. p. 46, &c. + i By trading into Syria and Yaman. See chapter 3, p. 52, note m. + k These are the Cherubim, the highest order of angels, who approach +nearest to GOD'S presence.1 + l Having first created us in a state of death, or void of life and +sensation, and then given life to the inanimate body;2 and afterwards caused +us to die a natural death, and raised us again at the resurrection. Some +understand the first death to be a natural death, and the second that in the +sepulchre, after the body shall have been there raised to life in order to be +examined;3 and consequently suppose the two revivals to be those of the +sepulchre and the resurrection.4 + + 1 Al Beidāwi. 2 See c p. 2, p. 4. 3 See Prelim +Disc. Sect. IV. p. 60, &c. +4 Al Beidāwi. Jallal. + + + It is he who showeth you his signs, and sendeth down food unto you from +heaven: but none will be admonished, except he who turneth himself unto God. + Call therefore upon GOD, exhibiting your religion pure unto him, although +the infidels be averse thereto. + He is the Being of exalted degree, the possessor of the throne; who +sendeth down the spirit, at his command, on such of his servants as he +pleaseth: that he may warn mankind of the day of meeting,m + the day whereon they shall come forth out of their graves, and nothing of +what concerneth them shall be hidden from GOD. Unto whom will the kingdom +belong, on that day? Unto the only, the almighty GOD. + On that day shall every soul be rewarded according to its merits: there +shall be no injustice done on that day. Verily GOD will be swift in taking an +account. + Wherefore warn them, O prophet, of the day which shall suddenly approach; +when men's hearts shall come up to their throats, and strangle them. + The ungodly shall have no friend or intercessor who shall be heard. +20 God will know the deceitful eye, and that which their breasts conceal; + and GOD will judge with truth: but the false gods which they invoke, +besides him, shall not judge at all: for GOD is he who heareth and seeth. + Have they not gone through the earth, and seen what hath been the end of +those who were before them? They were more mighty than these in strength, and +left more considerable footsteps of their power in the earth: yet GOD +chastised them for their sins, and there was none to protect them from GOD. + This they suffered, because their apostles had come unto them with +evident signs, and they disbelieved: wherefore GOD chastised them; for he is +strong, and severe in punishing. + We heretofore sent Moses with our signs and manifest power, + unto Pharaoh, and Haman, and Karūn; and they said, He is a sorcerer, and +a liar. + And when he came unto them with the truth from us, they said, Slay the +sons of those who have believed with him, and save their daughters alive:n but +the stratagem of the infidels was no other than vain. + And Pharaoh said, Let me alone, that I may kill Moses;o and let him call +upon his LORD: verily I fear lest he change your religion, or cause violence +to appear in the earth.p + And Moses said unto his people, Verily I have recourse unto my LORD and +your LORD, to defend me against every proud person, who believeth not in the +day of account. + And a man who was a true believer, of the family of Pharaoh,q and +concealed in his faith, said, Will ye put a man to death, because he saith, +GOD is my LORD; seeing he is come unto you with evident signs from your LORD? +If he be a liar, on him will the punishment of his falsehood light; but if he +speaketh the truth, some of those judgments with which he threateneth you will +fall upon you: verily GOD directeth not him who is a transgressor, or a liar: + + m When the Creator and his creatures,5 the inhabitants of heaven and of +earth, the false deities and their worshippers, the oppressor and the +oppressed, the labourer and his works, shall meet each other.6 + n i.e., Pursue the resolution which has been formerly taken, and +execute it more strictly for the future. See chapter 7, p. 117, note r. + o For they advised him not to put Moses to death, lest it should be +thought he was not able to oppose him by dint of argument.1 + p By raising of commotions and seditions, in order to introduce his new +religion. + q This seems to be the same person who is mentioned, chapter 28, p. +291. + + 5 See cap. 6, p. 91 6 Al Beidāwi, Jallal 1 Al +Beidāwi + + 32 + + +30 O my people, the kingdom is yours this day; and ye are conspicuous in +the earth; but who shall defend us from the scourge of GOD, if it come unto +us?r Pharaoh said, I only propose to you what I think to be most expedient; +and I guide you only into the right path. + And he who had believed said, O my people, Verily I fear for you a day +like that of the confederates against the prophets in former times; + a condition like that of the people of Noah, and the tribes of Ad and +Thamud, + and of those who have lived after them; for GOD willeth not that any +injustice be done unto his servants. + O my people, verily I fear for you the day whereon men shall call unto +one another;s + the day whereon ye shall be turned back from the tribunal, and driven to +hell: then shall ye have none to protect you against GOD. And he whom GOD +shall cause to err shall have no director. + Joseph came unto you, before Moses, with evident signs; but ye ceased not +to doubt of the religion which he preached unto you, until, when he died, ye +said, GOD will by no means send another apostle after him. Thus doth GOD +cause him to err, who is a transgressor, and a sceptic. + They who dispute against the signs of GOD, without any authority which +hath come unto them, are in great abomination with GOD, and with those who +believe. Thus doth GOD seal up every proud and stubborn heart. + And Pharaoh said, O Haman, build me a tower, that I may reach the tracts, + the tracts of heaven, and may view the GOD of Moses;t for verily I think +him to be a liar. +40 And thus the evil of his work was prepared for Pharaoh, and he turned +aside from the right path: and the stratagems of Pharaoh ended only in loss. + And he who had believed said, O my people, follow me: I will guide you +into the right way. + O my people, verily this present life is but a temporary enjoyment; but +the life to come is the mansion of firm continuance. + Whoever worketh evil shall only be rewarded in equal proportion to the +same: but whoever worketh good, whether male or female, and is a true +believer, they shall enter paradise: they shall be provided for therein +superabundantly. + And, O my people, as for me, I invite you to salvation; but ye invite me +to hell fire: + ye invite me to deny GOD, and to associate with him that whereof I have +no knowledge; but I invite you to the most mighty, the forgiver of sins. + There is no doubt but that the false gods to which ye invite me deserve +not to be invoked, either in this world or in the next; and that we must +return unto GOD; and that the transgressors shall be the inhabitants of hell +fire: + and ye shall then remember what I now say unto you. And I commit my +affair unto GOD; for GOD regardeth his servants. + Wherefore GOD delivered him from the evils which they had devised; and a +grievous punishment encompassed the people of Pharaoh.u + + r See the speech of Gamaliel to the Jewish Sanhedrim, when the apostles +were brought before them.2 + s i.e., The day of judgment, when the inhabitants of paradise and of +hell shall enter into mutual discourse: when the latter shall call for help, +and the seducers and the seduced shall cast the blame upon each other.3 + t See chapter 28, p. 293. + u 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.1 + + 2 Acts v. 38, 39 3 Al Beidāwi, Jallalo'ddin 1 Al +Beidāwi. + + + They shall be exposed to the fire of hell morning and evening:x and the +day whereon the hour of judgment shall come, it shall be said unto them, +Enter, O people of Pharaoh, into a most severe torment. +50 And think on the time when the infidels shall dispute together in hell +fire; and the weak shall say unto those who behaved with arrogance,y Verily we +were your followers: will ye therefore relieve us from any part of this fire? + Those who behaved with arrogance shall answer, Verily we are all doomed +to suffer therein: for GOD hath now judged between his servants. + And they who shall be in the fire shall say unto the keepers of hell,z +Call ye on your LORD, that he would ease us, for one day, from this +punishment. + They shall answer, Did not your apostles come unto you with evident +proofs? They shall say, Yea. The keepers shall reply, Do ye therefore call +on God: but the calling of the unbelievers on him shall be only in vain. + We will surely assist our apostles, and those who believe, in this +present life, and on the day whereon the witnesses shall stand forth: + a day, whereon the excuse of the unbelievers shall not avail them; but a +curse shall attend them, and a wretched abode. + We heretofore gave unto Moses a direction; and we left as an inheritance +unto the children of Israel the book of the law; a direction, and an +admonition to men of understanding. + Wherefore do thou, O prophet, bear the insults of the infidels with +patience; for the promise of GOD is true; and ask pardon for thy fault;a and +celebrate the praise of thy LORD, in the evening and in the morning. + As to those who impugn the signs of GOD, without any convincing proof +which hath been revealed unto them, there is nothing but pride in their +breasts;b but they shall not attain their desire: wherefore fly for refuge +unto GOD; for it is he who heareth and seeth. + Verily the creation of heaven and earth is more considerable than the +creation of man: but the greater part of men do not understand. +60 The blind and the seeing shall not be held equal; nor they who believe +and work righteousness, and the evil doer: how few revolve these things in +their mind! + The last hour will surely come; there is no doubt thereof: but the +greater part of men believe it not. + Your LORD said, Call upon me, and I will hear you: but they who proudly +disdain my service shall enter with ignominy into hell. + It is GOD who hath appointed the night for you to take your rest therein, +and the day to give you light: verily GOD is endued with beneficence towards +mankind: but the greater part of men do not give thanks. + This is GOD, your LORD, the Creator of all things; there is no GOD +besides him: how therefore are ye turned aside from his worship? + Thus are they turned aside, who oppose the signs of GOD. + + x Some expound these words of the previous punishment they are doomed +to suffer according to a tradition of Ebn Masśd, 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.2 + y See chapter 14, p. 187, note + z See chapter 74. + a In being too backward and negligent in advancing the true religion, +for fear of the infidels.3 + b This sentence may be understood generally, though it was revealed on +account of the idolatrous Meccans or of the Jews, who said of Mohammed, This +man is not our lord, but the Messias, the Son of David, whose kingdom will be +extended over sea and land.4 + + 2 Idem. 3 Idem. 4 Idem. + + + It is GOD who hath given you the earth for a stable floor, and the heaven +for a ceiling; and who hath formed you, and made your forms beautiful, and +feedeth you with good things. This is GOD, your LORD. Wherefore blessed be +GOD, the LORD of all creatures! + He is the living God: there is no GOD but he. Wherefore call upon him, +exhibiting unto him the pure religion. Praise be unto GOD, the LORD of all +creatures! + Say, Verily I am forbidden to worship the deities which ye invoke, +besides GOD, after that evident proofs have come unto me from my LORD; and I +am commanded to resign myself unto the LORD of all creatures. + It is he who first created you of dust, and afterwards of seed, and +afterwards of coagulated blood; and afterwards brought you forth infants out +of your mothers' wombs: then he permitteth you to attain your age of full +strength, and afterwards to grow old men (but some of you die before that +age), and to arrive at the determined period of your life;c that peradventure +ye may understand. +70 It is he who giveth life, and causeth to die: and when he decreeth a +thing, he only saith unto it, Be, and it is. + Dost thou not observe those who dispute against the signs of GOD, how +they are turned aside from the true faith? + They who charge with falsehood the book of the Koran, and the other +scriptures and revealed doctrines which we have sent our former apostles to +preach, shall hereafter know their folly, + when the collars shall be on their necks, and the chains by which they +shall be dragged into hell; then shall they be burned in the fire. + And it shall be said unto them, Where are the gods which ye associated, +besides GOD? They shall answer, They have withdrawn themselves from us: yea, +we called on nothingd heretofore. Thus doth GOD lead the unbelievers into +error. + This hath befallen you, for that ye rejoiced insolently on earth, in that +which was false; and for that ye were elated with immoderate joy. + Enter the gates of hell, to remain therein forever: and wretched shall be +the abode of the haughty! + Wherefore persevere with patience, O Mohammed; for the promise of GOD is +true. Whether we cause thee to see any part of the punishment with which we +have threatened them, or whether we cause thee to die before thou see it; +before us shall they be assembled at the last day. + We have sent a great number of apostles before thee;e the histories of +some of whom we have related unto thee, and the histories of others of them we +have not related unto thee: but no apostle had the power to produce a sign, +unless by the permission of GOD. When the command of GOD, therefore, shall +come, judgment shall be given with truth; and then shall they perish who +endeavor to render the signs of God of no effect. + It is GOD who hath given you the cattle, that ye may ride on some of +them, and may eat of others of them; +80 (ye also receive other advantages therefrom;)f and that on them ye may +arrive at the business proposed in your mind: and on them are ye carried by +land, and on ships by sea. + And he showeth you his signs; which, therefore, of the signs of GOD, will +ye deny? + Do they not pass through the earth, and see what hath been the end of +those who were before them? They were more numerous than these, and more +mighty in strength, and left more considerable monuments of their power in the +earth: yet that which they had acquired profited them not. + + c See chapter 22, p. 250. + d Seeing an idol is nothing in the world.1 + e See the Prelim. Disc. Sect. IV. p. 59. + f See chapter 16, p. 195 + + 1 Idem + + + And when their apostles came unto them with evident proofs of their +mission, they rejoiced in the knowledge which was with them:g but that which +they mocked at encompassed them. + And when they beheld our vengeance, they said, We believe in GOD alone, +and we renounce the idols which we associated with him: + but their faith availed them not, after they had beholden our vengeance. +This was the ordinance of GOD, which was formerly observed in respect to his +servants and then did the unbelievers perish. + + +_______ + + + +CHAPTER XLI. + +ENTITLED, ARE DISTINCTLY EXPLAINED;h REVEALED AT MECCA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + H. M.i This is a revelation from the most Merciful; + a book, the verses whereof are distinctly explained,k an Arabic Koran, +for the instruction of people who understand; + bearing good tidings, and denouncing threats: but the greater part of +them turn aside, and hearken not thereto. + And they say, Our hearts are veiled from the doctrine to which thou +invitest us; and there is a deafness in our ears, and a curtain between us and +thee: wherefore act thou as thou shalt think fit; for we shall act according +to our own sentiments. + Say, Verily I am only a man like you. It is revealed unto me, that your +GOD is one GOD: wherefore direct your way straight unto him; and ask pardon of +him for what is past. And woe be to the idolaters: + who give not the appointed alms, and believe not in the life to come! + But as to those who believe and work righteousness, they shall receive an +everlasting reward. + Say, Do ye indeed disbelieve in him who created the earth in two days;l +and do ye set up equals unto him? He is the LORD of all creatures. + And he placed in the earth mountains firmly rooted,m rising above the +same: and he blessed it; and provided therein the food of the creatures +designed to be the inhabitants thereof, in four days;n equally, for those who +ask.o + + g Being prejudiced in favour of their own erroneous doctrines, and +despising the instructions of the prophets. + h Some entitle this chapter Worship, or Adoration, because the infidels +are herein commanded to forsake the worship of idols, and to worship GOD: but +the thirty-second chapter bearing the same title, that which we have here +prefixed is, for distinction, generally used. + i See the Prelim. Disc. Sect. III. p. 46, &c. + k See chapter 11, p. 158, note y. + l viz., The two first days of the week.1 + m See chapter 16, p. 196. + n That is, including the two former days wherein the earth was created. + o i.e., For all, in proportion to the necessity of each, and as their +several appetites require. Some refer the word sawāan, here translated +equally, and which also signifies completely, to the four days; and suppose +the meaning to be that GOD created these things in just so many entire and +complete days.2 + + 1 Jallalo'ddin. 2 Idem, al Beidāwi. + + +10 Then he set his mind to the creation of heaven, and it was smoke;p and +he said unto it, and to the earth, Come, either obediently, or against your +will. They answered, We come, obedient to thy command. + And he formed them into seven heavens, in two days;q and revealed unto +every heaven its office. And we adorned the lower heaven with lights, and +placed therein, a guard of angels.r This is the disposition of the mighty, +the wise God. + If the Meccans withdraw from these instructions, say, I denounce unto you +a sudden destruction, like the destruction of Ad and Thamud. + When the apostles came unto them before them and behind them,s saying, +Worship GOD alone; they answered, If our LORD had been pleased to send +messengers, he had surely sent angels; and we believe not the message with +which ye are sent. + As to the tribe of Ad, they behaved insolently in the earth, without +reason, and said, Who is more mighty than we in strength? Did they not see +that GOD, who had created them, was more mighty than they in strength? And +they knowingly rejected our signs. + Wherefore we sent against them a piercing wind, on days of ill luck,t +that we might make them taste the punishment of shame in this world: but the +punishment of the life to come will be more shameful; and they shall not be +protected therefrom. + And as to Thamud, we directed them; but they loved blindness better than +the true direction: wherefore the terrible noise of an ignominious punishment +assailed them, for that which they had deserved; + but we delivered those who believed, and feared God.u + And warn them of the day, on which the enemies of GOD shall be gathered +together unto hell fire, and shall march in distinct bands; + until, when they shall arrive thereat, their ears, and their eyes, and +their skins, shall bear witness against them of that which they shall have +wrought. +20 And they shall say unto their skins, Wherefore do ye bear witness +against us? They shall answer, GOD hath caused us to speak, who giveth speech +unto all things: he created you the first time; and unto him are ye returned. + Ye did not hide yourselves, while ye sinned, so that your ears, and your +eyes, and your skins could not bear witness against you:x but ye thought that +GOD was ignorant of many things which ye did. + This was your opinion, which ye imagined of your LORD: it hath ruined +you; and ye are become lost people. + + p Or darkness. Al Zamakhshari says this smoke proceeded from the +waters under the throne of GOD (which throne was one of the things created +before the heavens and the earth), and rose above the water; that the water +being dried up, the earth was formed out of it, and the heavens out of the +smoke which had mounted aloft. + q viz., On the fifth and sixth days of the week. It is said the +heavens were created on Thursday, and the sun, moon, and stars on Friday; in +the evening of which last day Adam was made.3 + r See chapter 15. + s That is, on every side; persuading and urging them continually, and +by arguments drawn from past examples, and the expectation of future rewards +or punishments. + t It is said that this wind continued from Wednesday to Wednesday +inclusive, being the latter end of the month Shawāl; and that a Wednesday is +the day whereon GOD sends down his judgments on a wicked people.4 + u See chapter 7, p. 112, &c. + x i.e., Ye hid your crimes from men, little thinking that your very +members, from which ye could not hide them, would rise up as witnesses against +you. + + 3 Idem. 4 Idem. + + + Whether they bear their torment, hell fire shall be their abode; or +whether they beg for favor, they shall not obtain favor. + And we will give them the devils to be their companions; for they dressed +up for them the false notions which they entertained of this present world, +and of that which is to come; and the sentence justly fitteth them, which was +formerly pronounced on the nations of genii and men who were before them; for +they perished. + The unbelievers say, Hearken not unto this Koran: but use vain discoursey +during the reading thereof; that ye may overcome the voice of the reader by +your scoffs and laughter. + Wherefore we will surely cause the unbelievers to taste a grievous +punishment, + and we will certainly reward them for the evils which they shall have +wrought. + This shall be the reward of the enemies of GOD, namely, hell fire; +therein is prepared for them an everlasting abode, as a reward for that they +have wittingly rejected our signs. + And the infidels shall say in hell, O LORD, show us the two that seduced +us, of the genii and men,z and we will cast them under our feet, that they may +become most base and despicable. +30 As for those who say, Our LORD is GOD, and who behave uprightly; the +angels shall descend unto them,a and shall say, Fear not, neither be ye +grieved; but rejoice in the hopes of paradise which ye have been promised. + We are your friends in this life, and in that which is to come: therein +shall ye have that which your souls shall desire, and therein shall ye obtain +whatever ye shall ask for; + as a gift from a gracious and merciful God. + Who speaketh better than he who inviteth unto GOD, and worketh +righteousness, and saith, I am a Moslem? + Good and evil shall not be held equal. Turn away evil with that which is +better; and behold, the man between whom and thyself there was enmity shall +become, as it were, thy warmest friend: + but none shall attain to this perfection, except they who are patient; +nor shall any attain thereto, except he who is endued with a great happiness +of temper. + And if a malicious suggestion be offered unto thee from Satan, have +recourse unto GOD; for it is he who heareth and knoweth. + Among the signs of his power are the night, and the day, and the sun, and +the moon. Worship not the sun, neither the moon: but worship GOD, who hath +created them; if ye serve him. + But if they proudly disdain his service; verily the angels, who are with +thy LORD, praise him night and day, and are not wearied. + And among his signs another is, that thou seest the land waste; but when +we send down rain thereon, it is stirred and fermenteth. And he who +quickeneth the earth will surely quicken the dead; for he is almighty. +40 Verily those who impiously wrong our signs are not concealed from us. +Is he, therefore, better, who shall be cast into hell fire, or he who shall +appear secure on the day of resurrection? Work that which ye will: he +certainly beholdeth whatever ye do. + Verily they who believe not in the admonition of the Koran, after it hath +come unto them, shall one day be discovered. It is certainly a book of +infinite value: + + y Or, talk aloud. + z i.e., Those of either species, who drew us into sin and ruin. Some +suppose that the two more particularly intended here are Eblis and Cain, the +two authors of infidelity and murder.1 + a Either while they are living on earth to dispose their minds to good, +to preserve them from temptations, and to comfort them; or at the hour of +death to support them in their last agony; or at their coming forth from their +graves at the resurrection.2 + + 1 Idem, Jallalo'ddin. 2 Idem. + + + vanity shall not approach it, either from before it, or from behind it:b +it is a revelation from a wise God, whose praise is justly to be celebrated. + No other is said unto thee by the infidels of Mecca than what hath been +formerly said unto the apostles before thee: verily thy LORD is inclined to +forgiveness, and is also able to chastise severely. + If we had revealed the Koran in a foreign language,c they had surely +said, Unless the signs thereof be distinctly explained, we will not receive +the same: is the book written in a foreign tongue, and the person unto whom it +is directed an Arabian? Answer, It is, unto those who believe, a sure guide, +and a remedy for doubt unto those who believe, a sure guide, and a remedy for +doubt and uncertainty: but unto those who believe not, it is a thickness of +hearing in their ears, and it is a darkness which covereth them; these are as +they who are called unto from a distant place.d + We heretofore gave the book of the law unto Moses; and a dispute arose +concerning the same: and if a previous decree had not proceeded from thy LORD, +to respite the opposers of that revelation, verily the matter had been decided +between them, by the destruction of the infidels; for they were in a very +great doubt as to the same. + He who doth right, doth it to the advantage of his own soul; and he who +doth evil, doth it against the same: for thy LORD is not unjust towards his +servants. + Unto him is reserved the knowledge of the hour of judgment: and no fruit +cometh forth from the knops which involve it; neither doth any female conceive +in her womb, nor is she delivered of her burden, but with his knowledge. On +the day whereon he shall call them to him, saying, Where are my companions +which ye ascribed unto me? they shall answer, We assure thee there is no +witness of this matter among us:e + and the idols which they called on before shall withdraw themselves from +them; and they shall perceive that there will be no way to escape. + Man is not wearied with asking good; but if evil befall him, he +despondeth, and despaireth. +50 And if we cause him to taste mercy from us, after affliction hath +touched him, he surely saith, This is due to me on account of my deserts: I do +not think the hour of judgment will ever come: and if I be brought before my +LORD, I shall surely attain, with him, the most excellent condition. But we +will then declare unto those who shall not have believed, that which they have +wrought; and we will surely cause them to taste a most severe punishment. + When we confer favors on man, he turneth aside, and departeth without +returning thanks: but when evil toucheth him, he is frequent at prayer. + Say, What think ye? if the Koran be from GOD, and ye believe not therein; +who will lie under a greater error, than he who dissenteth widely therefrom? + Hereafter we will show them our signs in the regions in the regions of +the earth, and in themselves;f until it become manifest unto them that this +book is the truth. Is it not sufficient for thee that thy LORD is witness of +all things? + Are they not in a doubt as to the meeting of their LORD at the +resurrection? Doth not he encompass all things? + + b That is, it shall not be prevailed against, or frustrated by any +means or in any respect whatever. + c See chapter 16, p. 203, &c. + d Being so far off that they hear not, or understand not the voice of +him who calls to them. + e For they shall disclaim their idols at the resurrection. + f By the surprising victories and conquests of Mohammed and his +successors.1 + + 1 Al Beidāwi. + + + + +CHAPTER XLII. + +ENTITLED, CONSULTATION;g REVEALED AT MECCA.h + +IN THE NAME OF THE MOST MERCIFUL GOD. + + H. M. A. S. K.i THUS doth the mighty, the wise GOD reveal his will unto +thee; and in like manner did he reveal it unto the prophets who were before +thee. + Unto him belongeth whatever is in heaven, and in earth; and he is the +high, the great God. + It wanteth little but that the heavens be rent in sunder from above, at +the awfulness of his majesty: the angels celebrate the praise of their LORD, +and ask pardon for those who dwell in the earth. Is not GOD the forgiver of +sins, the merciful? + But as to those who take other gods for their patrons, besides him, GOD +observeth their actions: for thou art not a steward over them. + Thus have we revealed unto thee an Arabic Koran, that thou mayest warn +the metropolis of Mecca, and the Arabs who dwell round about it; and mayest +threaten them with the day of the general assembly, of which there is no +doubt: one part shall then be placed in paradise, and another part in hell. + If GOD had pleased, he had made them all of one religion; but he leadeth +whom he pleaseth into his mercy; and the unjust shall have no patron or +helper. + Do they take other patrons, besides him? whereas GOD is the only true +patron: he quickeneth the dead; and he is almighty. + Whatever matter ye disagree about, the decision thereof appertaineth unto +GOD. This is GOD, my LORD: in him do I trust, and unto him do I turn me: + the Creator of heaven and earth: he hath given you wives of your own +species, and cattle both male and female; by which means he multiplieth you: +there is nothing like him; and it is he who heareth and seeth. +10 His are the keys of heaven and earth; he bestoweth provision abundantly +on whom he pleaseth, and he is sparing unto whom he pleaseth; for he knoweth +all things. + He hath ordained you the religion which he commanded Noah, and which we +have revealed unto thee, O Mohammed, and which we commanded Abraham, and +Moses, and Jesus:k saying, Observe this religion, and be not divided therein. +The worship of one God, to which thou invitest them, is grievous unto the +unbelievers: + + g The title is taken from the verse wherein the believers are +commended, among other things, for using deliberation in their affairs, and +consulting together in order to act for the best. Some, instead of this word, +prefix the five single letters with which the chapter begins. + h Jallalo'ddin excepts three verses, beginning with these words, Say, I +ask not of you, for this my preaching, any reward, &c. + i See the Prelim. Disc. Sect. III. p. 46, &c. + k See ibid. Sect. IV. p. 55 and 59. + + + GOD will elect thereto whom he pleaseth, and will direct unto the same +him who shall repent. + Those who lived in times past were not divided among themselves, until +after that the knowledge of God's unity had come unto them; through their own +perverseness: and unless a previous decree had passed from thy LORD, to bear +with them till a determined time, verily the matter had been decided between +them, by the destruction of the gainsayers. They who have inherited the +scriptures after them,l are certainly in a perplexing doubt concerning the +same.m + Wherefore invite them to receive the sure faith, and be urgent with them, +as thou hast been commanded; and follow not their vain desires: and say, I +believe in all the scriptures which GOD hath sent down; and I am commanded to +establish justice among you: GOD is our LORD and your LORD: unto us will our +works be imputed, and unto you will your works be imputed: let there be no +wrangling between us and you; for GOD will assemble us all at the last day, +and unto him shall we return. + As to those who dispute concerning GOD, after obedience hath been paid +him by receiving his religion, their disputing shall be vain in the sight of +their LORD; and wrath shall fall on them, and they shall suffer a grievous +punishment. + It is GOD who hath sent down the scripture with truth; and the balance of +true judgment: and what shall inform with truth; and the balance of true +judgment: and what shall inform thee whether the hour be nigh at hand? + They who believe not therein wish it to be hastened by way of mockery: +but they who believe dread the same, and know it to be the truth. Are not +those who dispute concerning the last hour in a wide error? + GOD is bounteous unto his servants; he provideth for whom he pleaseth; +and he is the strong, the mighty. + Whoso chooseth the tillage of the life to come,n unto him will we give +increase in his tillage: and whoso chooseth the tillage of this world, we will +give him the fruit thereof; but he shall have no part in the life to come. +20 Have the idolaters deities which ordain them a religion which GOD hath +not allowed? But had it not been for the decree of respiting their punishment +to the day of separating the infidels from the true believers, judgment had +been already given between them: for the unjust shall surely suffer a painful +torment. + On that day thou shalt see the unjust in great terror, because of their +demerits; and the penalty thereof shall fall upon them: but they who believe +and do good works shall dwell in the delightful meadows of paradise; they +shall obtain whatever they shall desire, with their LORD. This is the +greatest acquisition. + This is what GOD promiseth unto his servants who believe and do good +works. Say, I ask not of you, for this my preaching, any reward, except the +love of my relations: and whoever shall have deserved well by one good action, +unto him will we add the merit of another action thereto; for GOD is inclined +to forgive, and ready to reward. + Do they say, Mohammed hath blasphemously forged a lie concerning GOD? If +GOD pleaseth, he will seal up thy heart:o and GOD will absolutely abolish +vanity, and will establish the truth in his words;p for he knoweth the +innermost part of men's breasts. + + l viz., The modern Jews and Christians. + m Not understanding the true meaning, nor believing the real doctrines +thereof. + n Labouring here to obtain a reward hereafter; for what is sown in this +world will be reaped in the next. + o The meaning of these words is somewhat obscure. Some imagine they +express a detestation of the forgery charged on the prophet by the infidels; +because none could be capable of so wicked an action but one whose heart was +close shut, and knew not his LORD; as if he had said, God forbid that thou +shouldst be void of grace, or have so little sense of thy duty. Others think +the signification to be that GOD might strike all the revelations which had +been vouchsafed to Mohammed, out of his heart at once; and others, that GOD +would strengthen his heart with patience against the insults of the +unbelievers.1 + p Wherefore if the doctrine taught in this book be of man, it will +certainly fail and come to nothing; but if it be of GOD, it can never be +overthrown.2 + + 1 Al Beidāwi. 2 Idem. + + + It is he who accepteth repentance from his servants, and forgiveth sins, +and knoweth that which ye do. + He will incline his ear unto those who believe and work righteousness, +and will add unto them above what they shall ask or deserve, of his bounty: +but the unbelievers shall suffer a severe punishment. + If GOD should bestow abundance upon his servants they would certainly +behave insolently in the earth: but he sendeth down by measure unto every one +that which he pleaseth; for he well knoweth and seeth the condition of his +servants. + It is he who sendeth down the rain, after men have despaired thereof, and +spreadeth abroad his mercy; and he is the patron, justly to be praised. + Among his signs is the creation of heaven and earth, and of the living +creatures with which he hath replenished them both; and he is able to gather +them together before his tribunal, whenever he pleaseth. + Whatever misfortune befalleth you is sent unto you by God, for that which +your hands have deserved; and yet he forgiveth many things: +30 ye shall not frustrate the divine vengeance in the earth; neither shall +ye have any protector or helper, against GOD. + Among his signs also are the ships running in the sea, like high +mountains: if he pleaseth, he causeth the wind to cease, and they lie still on +the back of the water: (verily herein are signs unto every patient and +grateful person): + or he destroyeth them by shipwreck, be cause of that which their crews +have merited; though he pardoneth many things. + And they who dispute against our signs shall know that there will be no +way for them to escape our vengeance. + Whatever things are given you, they are the provision of this present +life: but the reward which is with GOD is better, and more durable, for those +who believe, and put their trust in their LORD; + and who avoid heinous and filthy crimes, and when they are angry, +forgive; + and who hearken unto their LORD, and are constant at prayer, and whose +affairs are directed by consultation among themselves, and who give alms out +of what we have bestowed on them; + and who, when an injury is done them, avenge themselvesq + (and the retaliation of evil ought to be an evil proportionate thereto): +but he who forgiveth and is reconciled unto his enemy, shall receive his +reward from GOD;r for he loveth not the unjust doers. + And whoso shall avenge himself, after he hath been injured; as to these, +it is not lawful to punish them for it: +40 but it is only lawful to punish those who wrong men, and act insolently +in the earth, against justice; these shall suffer a grievous punishment. + And whoso beareth injuries patiently, and forgiveth; verily this is a +necessary work. + Whom GOD shall cause to err, he shall afterwards have no protector. And +thou shalt see the ungodly, + + q Using the means which GOD has put into their hands for their own +defence. This is added to complete the character here given; for valour and +courage are not inconsistent with clemency,3 the rule being, + Parcere subjectis, et debellare superbos. + r See chapter 5, p. 79, &c. + + 3 Idem. + + + who shall say, when they behold the punishment prepared for them, Is +there no way to return back into the world? + And thou shalt see them exposed unto hell fire; dejected, because of the +ignominy they shall undergo: they shall look at the fire sideways, and by +stealth; and the true believers shall say, Verily the losers are they who have +lost their own souls, and their families, on the day of resurrection: shall +not the ungodly continue in eternal torment? + They shall have no protectors to defend them against GOD: and whom GOD +shall cause to err, he shall find no way to the truth. + Hearken unto your LORD, before the day come, which GOD will not keep +back: ye shall have no place of refuge on that day; neither shall ye be able +to deny your sins. + But if those to whom thou preachest turn aside from thy admonitions, +verily we have not sent thee to be a guardian over them: thy duty is preaching +only. When we cause man to taste mercy from us, he rejoiceth thereat: but if +evil befall them, for that which their hands have formerly committed, verily +man becometh ungrateful. + Unto GOD appertaineth the kingdom of heaven and earth: he createth that +which he pleaseth; he giveth females unto whom he pleaseth, and he giveth +males unto whom he pleaseth; + or he giveth them males and females jointly: and he maketh whom he +pleaseth to be childless; for he is wise and powerful. +50 It is not fit for man that GOD should speak unto him otherwise than by +private revelation, or from behind a veil, + or by his sending of a messenger to reveal, by his permission, that which +he pleaseth; for he is high and wise. + Thus have we revealed unto thee a revelation,s by our command. Thou +didst not understand, before this, what the book of the Koran was, nor what +the faith was: but we have ordained the same for a light; we will thereby +direct such of our servants as we please: and thou shalt surely direct them +into the right way, + the way of GOD, unto whom belongeth whatever is in heaven and in earth. +Shall not all things return unto GOD? + + +________ + + +CHAPTER XLIII. + +ENTITLED, THE ORNAMENTS OF GOLD;t REVEALED AT MECCA.u + +IN THE NAME OF THE MOST MERCIFUL GOD. + + H. M.x BY the perspicuous book; + verily we have ordained the same an Arabic Koran that ye may understand: + and it is certainly written in the original book,y kept with us, being +sublime and full of wisdom. + + s Or, as the words may be also translated, Thus have we sent the spirit +Gabriel unto thee with a revelation. + t The words chosen for the title of this chapter occurs p. 364. + u Some except the verse beginning with these words, And ask our +apostles whom we have sent before thee, &c. + x See the Prelim. Disc. Sect. III. p. 46, &c. + y i.e., The preserved table; which is the original of all the +scriptures in general. + + + Shall we therefore turn away from you the admonition, and deprive you +thereof, because ye are a people who transgress? + And how many prophets have we sent among those of old? + and no prophet came unto them, out they laughed him to scorn: + wherefore we destroyed nations who were more mighty than these in +strength; and the example of those who were of old hath been already set +before them. + If thou ask them who created the heavens and the earth, they will +certainly answer, The mighty, the wise God created them: + who hath spread the earth as a bed for you, and hath made you paths +therein, that ye may be directed: +10 and who sendeth down rain from heaven by measure, whereby we quicken a +dead country; (so shall ye be brought forth from your graves:) + and who hath created all the various species of things, and hath given +you ships and cattle, whereon ye are carried; + that ye may sit firmly on the backs thereof, and may remember the favor +of your LORD, when ye sit thereon, and may say, Praise be unto him, who hath +subjected these unto our service! for we could not have mastered them by our +own power: + and unto our LORD shall we surely return. + Yet have they attributed unto him some of his servants as his offspring: +verily man is openly ungrateful. + Hath God taken daughters out of those beings which he hath created; and +hath he chosen sons for you? + But when one of them hath the news brought of the birth of a child of +that sex which they attribute unto the Merciful, as his similitude, his face +becometh black, and he is oppressed with sorrow.z + Do they therefore attribute unto God female issue, which are brought up +among ornaments, and are contentious without cause? + And do they make the angels, who are the servants of the Merciful, +females? Were they present at their creation? Their testimony shall be +written down, and they shall be examined concerning the same, on the day of +judgment. + And they say, If the Merciful had pleased, we had not worshipped them. +They have no knowledge herein: they only utter a vain lie. +20 Have we given them a book of revelations before this; and do they keep +the same in their custody? + But they say, Verily we found our fathers practising a religion; and we +are guided in their footsteps. + Thus we sent no preacher before thee, unto any city, but the inhabitants +thereof who lived in affluence, said, Verily we found our fathers practising a +religion: and we tread in their footsteps. + And the preacher answered, What, although I bring you a more right +religion than that which ye found your fathers to practise? And they replied, +Verily we believe not that which ye are sent to preach. + Wherefore we took vengeance on them: and behold what hath been the end of +those who accused our apostles of imposture. + Remember when Abraham said unto his father, and his people, Verily I am +clear of the gods which ye worship, + except him who hath created me; for he will direct me aright. + And he ordained this to be a constant doctrine among his posterity; that +they should be turned from idolatry to the worship of the only true God. + Verily I have permitted these Meccans and their fathers to live in +prosperity, until the truth should come unto them, and a manifest apostle: + but now the truth is come unto them, they say, This is a piece of +sorcery; and we believe not therein. +30 And they say, Had this Korān been sent down unto some great man of +either of the two cities,a we would have received it. + + z See chapter 16, p. 100, &c. + a i.e., To one of the principal inhabitants of Mecca, or of Tāyef, such +as al Walid Ebn al Mogheira, or Erwa Ebn Masud, the Thakifite.1 + + 1 Al Beidāwi. + + + Do they distribute the mercy of thy LORD?b We distribute the necessary +provision among them, in this present life, and we raise some of them several +degrees above the others, that the one of them may take the other to serve +him: and the mercy of thy LORD is more valuable than the riches which they +gather together. + If it were not that mankind would have become one sect of infidels, +verily we had given unto those who believe not in the Merciful, roofs of +silver to their houses, and stairs of silver, by which they might ascend +thereto, + and doors of silver to their houses, and couches of silver, for them to +lean on; + and ornaments of gold: for all this is the provision of the present life; +but the next life with thy LORD shall be for those who fear him. + Whoever shall withdraw from the admonition of the Merciful, we will chain +a devil unto him; and he shall be his inseparable companion: + (and the devils shall turn them aside from the way of truth; yet they +shall imagine themselves to be rightly directed:) + until, when he shall appear before us at the last day, he shall say unto +the devil,c Would to GOD that between me and thee there was the distance of +the east from the west! Oh how wretched a companion art thou! + But wishes shall not avail you on this day, since ye have been unjust; +for ye shall be partakers of the same punishment. + Canst thou, O prophet, make the deaf to hear, or canst thou direct the +blind, and him who is in a manifest error? +40 Whether we take thee away, we will surely take vengeance on them; + or whether we cause thee to see the punishment with which we have +threatened them executed, we will certainly prevail over them. + Wherefore hold fast the doctrine which hath been revealed unto thee; for +thou art in a right way: + and it is a memorial unto thee and thy people, and hereafter shall ye be +examined concerning your observance thereof. + And ask our apostles whom we have sent before thee,d whether we have +appointed gods for them to worship, besides the Merciful. + We formerly sent Moses with our signs unto Pharaoh and his princes, and +he said, Verily I am the apostle of the LORD of all creatures. + And when he came unto them with our signs, behold, they laughed him to +scorn; + although we showed them no sign, but it was greater than the other:e and +we inflicted a punishmentf on them, that peradventure they might be converted. + And they said unto Moses, O magician, pray unto thy LORD for us, +according to the covenant which he hath made with thee; for we will certainly +be directed. + But when we took the plague from off them, behold, they brake their +promise. +50 And Pharaoh made proclamation among his people, saying, O my people, is +not the kingdom of Egypt mine, and these rivers,g which flow beneath me? Do +ye not see? + Am not I better than this Moses, who is a contemptible person, + + b By this expression the prophetic office is here particularly +intended. + c See chapter 19. + d That is, ask those who profess the religions which they taught, and +their learned men.2 + e Literally, Than its sister. The meaning is that the miracles were +all very great and considerable, or, as the French may express it, by a phrase +nearly the same, les uns plus grands que les autres. + f viz., The successive plagues which they suffered, previous to their +final destruction in the Red Sea. + g To wit, the Nile and its branches.3 + + 2 Idem, Jallal., &c. 3 Idem. + + + and can scarce express himself intelligibly?h + Have bracelets of gold, therefore, been put upon him;i or do the angels +attend him in orderly procession? + And Pharaoh persuaded his people to light behavior; and they obeyed him: +for they were a wicked people. + And when they had provoked us to wrath, we took vengeance on them: and we +drowned them all: + and we made them a precedent, and an example unto others. + And when the son of Mary was proposed for an example, behold, thy people +cried out through excess of joy thereat;k + and they said, Are our gods better, or he? They have proposed this +instance unto thee no otherwise than for an occasion of dispute: yea, they are +contentious men. + Jesus is no other than a servant, whom we favored with the gift of +prophecy; and we appointed him for an examplel unto the children of Israel: +60 (if we pleased, verily we could from ourselves produce angels, to +succeed you in the earth):m + and he shall be a sign of the approach of the last hour;n wherefore doubt +not thereof. And follow me: this is the right way. + And let not Satan cause you to turn aside: for he is your open enemy. + And when Jesus came with evident miracles, he said, Now am I come unto +you with wisdom,o and to explain unto you part of those things concerning +which ye disagree; wherefore fear GOD, and obey me. + Verily GOD is my LORD, and your LORD; wherefore worship him: this is the +right way. + And the confederated sects among them fell to variance:p but woe unto +those who have acted unjustly, because of the punishment of a grievous day. + Do the unbelievers wait for any other than the hour of judgment; that it +may come upon them suddenly, while they foresee it not? + The intimate friends, on that day, shall be enemies unto one another; +except the pious. + + h See chapter 20, p. 234, note + i Such bracelets were some of the insignia of royalty; for when the +Egyptians raised a person to the dignity of a prince, they put a collar or +chain of gold about his neck,1 and bracelets of gold on his wrists.2 + k This passage is generally supposed to have been revealed on occasion +of an objection made by one Ebn al Zabįri to those words in the 21st chapter,3 +by which all in general, who were worshipped as deities, besides GOD, are +doomed to hell: whereupon the infidels cried out, We are contented that our +gods should be with Jesus; for he also is worshipped as GOD.4 Some, however, +are of opinion it 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.5 + l Or an instance of our power, by his miraculous birth. + m As easily as we produced Jesus without a father.6 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. + n For some time before the resurrection Jesus is to descend on earth, +according to the Mohammedans, near Damascus,7 or, as some say, near a rock in +the holy land named Afik, 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.8 They add that he will arrive at Jerusalem at the time of morning +prayer, that he shall perform his devotions after the Mohammedan institution, +and officiate instead of the Imām, who shall give place to him; that he will +break down the cross, and destroy the churches of the Christians, of whom he +will make a general slaughter, excepting only such as shall profess Islām, +etc.9 + o That is, with a book of revelations, and an excellent system of +religion. + p This may be understood either of the Jews in the time of Jesus, who +opposed his doctrine, or of the Christians since, who have fallen into various +opinions concerning him; some making him to be GOD, others the Son of GOD, and +others, one of the persons of the Trinity, &c.10 + + 1 See Gen. xli. 42. 2 Al Beidāwi, Jallalo'ddin. 3 See +p. 249. 4 Jallalo'ddin, al Beidāwi. 5 Idem. + 6 Idem. 7 See the Prelim. Disc. Sect. IV. p. 63. 8 See +ibid. p. 63. 9 Al Beidāwi. 10 Idem, Jallalo'ddin. + + + O my servants, there shall no fear come on you this day, neither shall ye +be grieved: + who have believed in our signs, and have been Moslems: +70 enter ye into paradise, ye and your wives, with great joy. + Dishes of gold shall be carried round unto them, and cups without +handles: and therein shall they enjoy whatever their souls shall desire, and +whatever their eyes shall delight in: and ye shall remain therein forever. + This is paradise, which ye have inherited as a reward for that which ye +have wrought. + Therein shall ye have fruits in abundance, of which ye shall eat. + But the wicked shall remain forever in the torment of hell: + it shall not be made lighter unto them; and they shall despair therein. + We deal not unjustly with them, but they deal unjustly with their own +souls. + And they shall call aloud, saying, O Malec,q intercede for us that thy +LORD would end us by annihilation. He shall answer,r Verily ye shall remain +here forever. + We brought you the truth heretofore, but the greater part of you abhorred +the truth. + Have the infidels fixed on a method to circumvent our apostle? Verily we +will fix on a method to circumvent them. +80 Do they imagine that we hear not their secrets, and their private +discourse? Yea; and our messengers who attend thems write down the same. + Say, If the Merciful had a son, verily I would be the first of those who +should worship him. + Far be the LORD of heaven and earth, the LORD of the throne, from that +which they affirm of him! + Wherefore let them wade in their vanity, and divert themselves until they +arrive at their day with which they have been threatened. + He who is GOD in heaven, is GOD on earth also: and he is the wise, the +knowing. + And blessed be he unto whom appertaineth the kingdom of heaven and earth, +and of whatever is between them; with whom is the knowledge of the last hour; +and before whom ye shall be assembled. + They whom they invoke besides him have not the privilege to intercede for +others; except those who bear witness to the truth, and know the same.t + If thou ask them who hath created them, they will surely answer, GOD. +How therefore are they turned away to the worship of others? + God also heareth the saying of the prophet, O LORD, verily these are +people who believe not: + and he answereth, Therefore turn aside from them; and say, Peace:u +hereafter shall they know their folly. + + q This the Mohammedans suppose to be the name of the principal angel +who has the charge of hell. + r Some say that this answer will not be given till a thousand years +after. + s i.e., The guardian angels. + t That is, to the doctrine of GOD'S unity. The exception comprehends +Jesus, Ezra, and the angels; who will be admitted as intercessors, though they +have been worshipped as gods.1 + u See chapter 25, p. 275, note d. + + 1 Idem. + + + CHAPTER XLIV. + +ENTITLED, SMOKE;x REVEALED AT MECCA.y + +IN THE NAME OF THE MOST MERCIFUL GOD. + + H. M.z BY the perspicuous book of the Koran; + verily we have sent down the same on a blessed nighta (for we had engaged +so to do), + on the night wherein is distinctly sent down the decree of every +determined thing, + as a command from us.b Verily we have ever used to send apostles with +revelations, at proper intervals, + as a mercy from thy LORD; for it is he who heareth and knoweth: + the LORD of heaven and earth, and of whatever is between them; if ye are +men of sure knowledge. + There is no GOD but he: he giveth life, and he causeth to die; he is your +LORD, and the LORD of your forefathers. + Yet do they amuse themselves with doubt. + But observe them, on the day whereon the heaven shall produce a visible +smoke, +10 which shall cover mankind:c this will be a tormenting plague. + They shall say, O LORD, take this plague from off us: verily we will +become true believers. + How should an admonition be of avail to them in this condition; when a +manifest apostle came unto them, + but they retired from him, saying, This man is instructed by others,d or +is a distracted person? + We will take the plague from off you, a little: but ye will certainly +return to your infidelity.e + On the day whereon we shall fiercely assault them with great power,f +verily we will take vengeance on them. + We made trial of the people of Pharaoh before them, and an honourable +messenger came unto them, + + x This word occurs within a few lines from the beginning of the +chapter. + y Some except the verse beginning, We will take the plague off you a +little, &c. + z See the Prelim. Disc. Sect. III. p. 46, &c. + a Generally supposed to be that between the twenty-third and twenty- +fourth of Ramadān. See ibid. p. 50, and chapter 97, and the notes there. + b For annually on this night, as the Mohammedans are taught, all the +events of the ensuing year, with respect to life and death and the other +affairs of this world, are disposed and settled.1 Some, however, suppose that +these words refer only to that particular night on which the Korān, wherein +are completely contained the divine determinations in respect to religion and +morality, was sent down;2 and, according to this exposition, the passage may +be rendered, The night whereon every determined or adjudged matter was sent +down. + c The commentators differ in their expositions of this passage. Some +think it spoke of a smoke which seemed to fill the air during the famine which +was inflicted on the Meccans in Mohammed's time,3 and was so thick that, +though they could hear, yet they could not see one another.4 But, according +to a tradition of Ali, the smoke here meant is that which is to be one of the +previous signs of the day of judgment,5 and will fill the whole space from +east to west, and last for forty days. This smoke, they say, will intoxicate +the infidels, and issue at their nose, ears and posteriors, but will very +little inconvenience the true believers.6 + d See chapter 16, p. 203. + e If we follow the former exposition, the words are to be understood, +of the ceasing of the famine upon the intercession of Mohammed, at the desire +of the Koreish, and on their promise of believing on him; notwithstanding +which, they fell back to their old incredulity; but if we follow the latter +exposition, they are to be understood of GOD'S taking away the plague of the +smoke, after the expiration of the forty days, at the prayer of the infidels, +and on their promise of receiving the true faith, which being done, they will +immediately return to their wonted obstinacy. + f Some expound this of the slaughter at Bedr, and others of the day of +judgment. + + 1 Jallalo'ddin, al Beidāwi. 2 Idem. 3 See cap. 23, p. +259, note +4 Al Zamakh., al Beidāwi, Yahya, Jallalo'ddin. 5 See the Prelim. Disc. +Sect. IV. p. 63. 6 Al Zamakh., al Beidāwi. + 33 + + + saying, Send unto me the servants of GOD;g verily I am a faithful +messenger unto you: + and lift not yourselves up against GOD; for I come unto you with manifest +power. + And I fly for protection unto my LORD, and your LORD, that ye stone me +not.h +20 If ye do not believe me, at least depart from me.i + And when they accused him of imposture, he called upon his LORD, saying, +These are a wicked people. + And God said unto him, March forth with my servants by night; for ye will +be pursued: + and leave the sea divided, that the Egyptians may enter the same; for +they are a host doomed to be drowned. + How many gardens, and fountains, + and fields of corn, and fair dwellings, + and advantages which they enjoyed, did they leave behind them! + Thus we dispossessed them thereof; and we gave the same for an +inheritance unto another people.k + Neither heaven nor earth wept for them;l neither were they respited any +longer. + And we delivered the children of Israel from a shameful affliction; +30 from Pharaoh; for he was haughty, and a transgressor: + and we chose them, knowingly,m above all people; + and we showed them several signs,n wherein was an evident trial. + Verily these Meccans say, + Assuredly our final end will be no other than our first natural death; +neither shall we be raised again: + bring now our forefathers back to life, if ye speak truth. + Are they better, or the people of Tobba,o + and those who were before them? we destroyed them, because they wrought +wickedness. + We have not created the heavens and the earth, and whatever is between +them, by way of sport: + we have created them no otherwise than in truth;p but the greater part of +them do not understand. +40 Verily the day of separationq shall be the appointed term of them all: + a day, whereon the master and the servant shall be of no advantage to one +another, neither shall they be helped; + excepting those on whom GOD shall have mercy; for he is the mighty, the +merciful. + Verily, the fruit of the tree of al Zakkum + shall be the food of the impious:r + + g i.e., Let the Israelites go with me to worship their GOD. + h Or that ye injure me not, either by word or deed.1 + i Without opposing me or offering me any injury, which I have not +deserved from you. + k See chapter 26, p. 278. + l That is, none pitied their destruction. + m i.e., Knowing that they were worthy of our choice; or, +notwithstanding we knew they would, in time to come, fall into idolatry, &c. + n As the dividing of the Red Sea, the cloud which shaded them, the +raining on them manna and quails, &c.2 + o The Hamyarites, whose kings had the title of Tobba.3 The +commentators tell us that the Tobba here meant was very potent, and built +Samarcand, or, as others say, demolished it; and that he was a true believer, +but his subjects were infidels.4 + This prince seems to have been Abu Carb Asaad, who flourished about +seven hundred years before Mohammed, and embraced Judaism, which religion he +first introduced into Yaman (being the true religion at that time, inasmuch as +Christianity was not then promulgated), and was, for that cause probably, +slain by his own people.5 + p See chapter 21, p. 242, and chapter 38, p. 341. + q i.e., The day of judgment; when the wicked shall be separated from +the righteous, &c. + r Jallalo'ddin supposes this passage to have been particularly levelled +against Abu Jahl. + + 1 Al Beidāwi. 2 Idem. 3 See the Prelim. Disc. Sect. +I. p. 7. 4 Al Beidāwi, Jallalo'ddin. +5 Al Jannābi. Vide Poc. Spec. p. 60. + + + + as the dregs of oil shall it boil in the bellies of the damned, + like the boiling of the hottest water. + And it shall be said to the tormentors, Take him, and drag him into the +midst of hell: + and pour on his head the torture of boiling water, + saying, Taste this; for thou art that mighty and honourable person. +50 Verily this is the punishment of which ye doubted. + But the pious shall be lodged in a place of security, + among gardens and fountains: + they shall be clothed in fine silk, and in satin; and they shall sit +facing one another. + Thus shall it be: and we will espouse them to fair damsels, having large +black eyes. + In that place shall they call for all kinds of fruits, in full security: + they shall not taste death therein, after the first death; and God shall +deliver from the pains of hell: + through the gracious bounty of thy LORD. This will be great felicity. + Moreover we have rendered the Koran easy for thee, by revealing it in +thine own tongue; to the end that they may be admonished: + wherefore do thou wait the event; for they wait to see some misfortune +befall thee. + + +________ + + +CHAPTER XLV. + +ENTITLED, THE KNEELING;s REVEALED AT MECCA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + H. M.t THE revelation of this book is from the mighty, the wise GOD. + Verily both in heaven and earth are signs of the divine power unto the +true believers: + and in the creation of yourselves, and of the beasts which are scattered +over the face of the earth, are signs unto people of sound judgment; + and also in the vicissitude of night and day, and the rain which GOD +sendeth down from heaven, whereby he quickeneth the earth after it hath been +dead: in the change of the winds also are signs unto people of understanding. + These are the signs of GOD; we rehearse them unto thee with truth. In +what revelation therefore will they believe, after they have rejected GOD and +his signs? + Woe unto every lying and impious person; + who heareth the signs of GOD, which are read unto him, and afterwards +proudly persisteth in infidelity, as though he heard them not: (denounce unto +him a painful punishment:) + and who, when he cometh to the knowledge of any of our signs, receiveth +the same with scorn. For these is prepared a shameful punishment: + before them lieth hell; and whatever they shall have gained shall not +avail them at all, neither shall the idols which they have taken for their +patrons, besides GOD; and they shall suffer a grievous punishment. +10 This is a true direction: and for those who disbelieve the signs of +their LORD, is prepared the punishment of a painful torment. + It is GOD who hath subjected the sea unto you, that the ships may sail +therein, at his command; and that ye may seek advantage unto yourselves by +commerce; of his bounty; and that ye may give thanks: + and he obligeth whatever is in heaven and on earth to serve you; the +whole being from him. Verily herein are signs unto people who consider. + + s The word from which this chapter is denominated occurs p. 370. + t See the Prelim. Disc. Sect. III. p. 46, &c. + + + Speak unto the true believers, that they forgive those who hope not for +the days of GOD,u that he may reward people according to what they shall have +wrought. + Whoso doeth that which is right doth it to the advantage of his own soul; +and whoso doeth evil doth it against the same: hereafter shall ye return unto +your LORD. + We gave unto the children of Israel the book of the law, and wisdom, and +prophecy; and we fed them with good things, and preferred them above all +nations: + and we gave them plain ordinances concerning the business of religion; +neither do they fall to variance, except after that knowledge had come unto +them, through envy among themselves: but thy LORD will decide the controversy +between them, on the day of resurrection, concerning that wherein they +disagree. + Afterwards we appointed thee, O Mohammed, to promulgate a law concerning +the business of religion: wherefore follow the same, and follow not the +desires of those who are ignorant.x + Verily they shall not avail thee against GOD at all; the unjust are the +patrons of one another; but GOD is the patron of the pious. + This Koran delivereth evident precepts unto mankind; and is a direction, +and a mercy, unto people who judge aright. +20 Do the workers of iniquity imagine that we will deal with them as with +those who believe and do good works; so that their life and their death shall +be equal? An ill judgment do they make. + GOD hath created the heavens and the earth in truth; that he may +recompense every soul according to that which it shall have wrought: and they +shall not be treated unjustly. + What thinkest thou? He who taketh his own lust for his GOD, and whom GOD +causeth knowingly to err, and whose ears and whose heart he hath sealed up, +and over whose eyes he hath cast a veil; who shall direct him, after GOD shall +have forsaken him? Will ye therefore not be admonished? + They say, There is no other life, except our present life: we die, and we +live; and nothing but time destroyeth us. But they have no knowledge in this +matter; they only follow a vain opinion. + And when our evident signs are rehearsed unto them, their argument which +they offer against the same is no other than that they say, Bring to life our +fathers who have been dead; if ye speak truth. + Say, GOD giveth you life; and afterwards causeth you to die: hereafter +will he assemble you together on the day of resurrection; there is no doubt +thereof; but the greater part of men do not understand. + Unto GOD appertaineth the kingdom of heaven and earth; and the day +whereon the hour shall be fixed, on that day shall those who charge the Koran +with vanity perish. + And thou shalt see every nationy kneeling: every nation shall be called +unto its book of account; and it shall be said unto them, This day shall ye be +rewarded according to that which ye have wrought. + + u By the days of GOD, in this place, are meant the prosperous successes +of his people in battle against the infidels.1 The passage is said to have +been revealed on account of Omar, who being reviled by one of the tribe of +Ghifār, was thinking to revenge himself by force. Some are of opinion that +this verse is abrogated by that of war.2 + x That is, of the principal Koreish, who were urgent with Mohammed to +return to the religion of his forefathers.3 + y The original word Ommat properly signifies a people who profess one +and the same law or religion. + + 1 See p. 186, note d. 2 Al Beidāwi. 3 +Idem. + + + This our book will speak concerning you with truth; therein have we +written down whatever ye have done.z + As to those who shall have believed and done good works, their LORD shall +lead them into his mercy: this shall be manifest felicity. +30 But as to the infidels, it shall be said unto them, Were not my signs +rehearsed unto you? but ye proudly rejected them, and became a wicked people! + And when it was said unto you, Verily the promise of GOD is true: and as +to the hour of judgment, there is no doubt thereof: ye answered, We know not +what the hour of judgment is: we hold an uncertain opinion only; and we are +not well assured of this matter. + But on that day the evils of that which they have wrought shall appear +unto them; and that which they mocked at shall encompass them: + and it shall be said unto them, This day will we forget you, as ye did +forget the meeting of this your day: and your abode shall be hell fire; and ye +shall have none to deliver you. + This shall ye suffer, because ye turned the signs of GOD to ridicule; and +the life of the world deceived you. On this day, therefore, they shall not be +taken forth from thence, neither shall they be asked any more to render +themselves well-pleasing unto God. + Wherefore praise be unto GOD, the LORD of the heavens, and the LORD of +the earth; + the LORD of all creatures: and unto him be glory in heaven and earth; for +he is the mighty, the wise God. + + +_______ + + +CHAPTER XLVI. + +ENTITLED, AL AHKAF;a REVEALED AT MECCA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + H. M.b THE revelation of this book is from the mighty, the wise GOD. + We have not created the heavens, and the earth, and whatever is between +them, otherwise than in truth,c and for a determined period:d but the +unbelievers turn away from the warning which is given them. + Say, What think ye? Show me what part of the earth the idols which ye +invoke, besides GOD, have created? Or, had they any share in the creation of +the heavens? Bring me a book of scripture revealed before this, or some +footstep of ancient knowledge, to countenance your idolatrous practices; if ye +are men of veracity. + Who is in a wider error than he who invoketh, besides GOD, that which +cannot return him an answer, to the day of resurrection; and idols which +regard not their calling on them: + and which, when men shall be gathered together to judgment, will become +their enemies, and will ungratefully deny their worship? + + z See the Prelim. Disc. Sect. IV. p. 70. + a Al Ahkāf is the plural of Hekf, and signifies lands which lie in a +crooked or winding manner; whence it became the name of a territory in the +province of Hadramaut, where the Adites dwelt. It is mentioned about the +middle of the chapter. + b See the Prelim. Disc. Sect. III. p. 46, &c. + c See chapter 21, p. 242, and chapter 38, p. 341, &c. + d Being to last but a certain space of time, and not for ever. + + + When our evident signs are rehearsed unto them, the unbelievers say of +the truth,e when it cometh unto them, This is a manifest piece of sorcery. + Will they say, Mohammed hath forged it? Answer, If I have forged it, +verily ye shall not obtain for me any favor from GOD: he well knoweth the +injurious language which ye utter concerning it: he is a sufficient witness +between me and you; and he is gracious and merciful. + Say, I am not singular among the apostles;f neither do I know what will +be done with me or with you hereafter: I follow no other than what is revealed +unto me; neither am I any more than a public warner. + Say, What is your opinion? If this book be from GOD, and ye believe not +therein; and a witness of the children of Israel bear witness to its +consonancy with the law,g and believeth therein; and ye proudly reject the +same: are ye not unjust doers? Verily GOD directeth not unjust people. +10 But those who believe not say of the true believers, If the doctrine of +the Koran had been good, they had not embraced the same before us.h And when +they are not guided thereby, they say, This is an antiquated lie. + Whereas the book of Moses was revealed before the Koran, to be a guide +and a mercy: and this is a book confirming the same, delivered in the Arabic +tongue; to denounce threats unto those who act unjustly, and to bear good +tidings unto the righteous doers. + As to those who say, Our LORD is GOD; and who behave uprightly: on them +shall no fear come, neither shall they be grieved. + These shall be the inhabitants of paradise, they shall remain therein +forever: in recompense for that which they have wrought. + We have commanded man to show kindness to his parents: his mother beareth +him in her womb with pain, and bringeth him forth with pain: and the space of +his being carried in her womb, and of his weaning, is thirty months;i until, +when he attaineth his age of strength, and attaineth the age of forty years, +he saith,k O LORD, excite me, by the inspiration, that I may be grateful for +their favors, wherewith thou hast favored me and my parents; and that I may +work righteousness, which may please thee: and be gracious unto me in my +issue; for I am turned unto thee, and am a Moslem. + These are they from whom we accept the good work which they have wrought, +and whose evil works we pass by; and they shall be among the inhabitants of +paradise: this is a true promise, which they are promised in this world. + + e i.e., Any part of the revelations of the Korān. + f That is, I do not teach a doctrine different from what the former +apostles and prophets have taught, nor am I able to do what they could not, +particularly to show the signs which every one shall think fit to demand.1 + g This witness is generally supposed to have been the Jew Abd'allah Ebn +Salām, who declared that Mohammed was the prophet foretold by Moses. Some, +however, suppose the witness here meant to have been Moses himself.2 + h These words were spoken, as some think, by the Jews, when Abd'allah +professed Islām; or, according to others, by the Koreish, because the first +followers of Mohammed were for the most part poor and mean people; or else by +the tribes of Amer, Ghatfān, and Asad, on the conversion of those of Joheinah, +Mozeinah, Aslam, and Ghifar.3 + i At the least. For if the full time of suckling an infant be two +years,4 or twenty-four months, there remain but six months for the space of +his being carried in the womb; which is the least that can be allowed.5 + k These words, it is said, were revealed on account of Abu Becr, who +professed Islām in the fortieth year of his age, two years after Mohammed's +mission, and was the only person, either of the Mohājerin or the Ansārs, whose +father and mother were also converted; his son Abd'alrahmān, and his grandson +Abu Atik, likewise embracing the same faith.6 + + 1 Al Beidāwi. 2 Idem, Jallalo'ddin 3 Idem. + 4 See cap. 2, p. 25. +5 Al Beidāwi. 6 Idem, Jallalo'ddin, &c. + + + He who saith unto his parents, Fie on you! Do ye promise me that I shall +be taken forth from the grave, and restored to life; when many generations +have passed away before me, and none of them have returned back?l And his +parents implore GOD'S assistance, and say to their son, Alas for thee! +Believe: for the promise of GOD is true. But he answereth, This is no other +than silly fables of the ancients. + These are they whom the sentence passed on the nations which have been +before them, of genii and of men, justly fitteth: they shall surely perish.m + For every one is prepared a certain degree of happiness or misery, +according to that which they shall have wrought: that God may recompense them +for their works: and they shall not be treated unjustly. + On a certain day, the unbelievers shall be exposed before the fire of +hell; and it shall be said unto them, Ye received your good things in your +lifetime, while ye were in the world; and ye enjoyed yourselves therein: +wherefore this day ye shall be rewarded with the punishment of ignominy; for +that ye behaved insolently in the earth, without justice, and for that ye +transgressed. +20 Remember the brother of Ad,n when he preached unto his people in Al +Ahkaf (and there were preachers before him, and after him), saying, Worship +none but GOD: verily I fear for you the punishment of a great day. + They answered, Art thou come unto us that thou mayest turn us aside from +the worship of our gods? Bring on us now the punishment with which thou +threatenest us, if thou art a man of veracity. + He said, Verily the knowledge of the time when your punishment will be +inflicted is with GOD; and I only declare unto you that which I am sent to +preach; but I see ye are an ignorant people. + And when they saw the preparation made for their punishment, namely, a +cloud traversing the sky, and tending towards their valleys, they said, This +is a traversing cloud, which bringeth us rain. Hud answered, Nay; it is what +ye demanded to be hastened: a wind, wherein is a severe vengeance: + it will destroy everything,o at the command of its LORD. And in the +morning nothing was to be seen, besides their empty dwellings. Thus do we +reward wicked people. + We had established them in the like flourishing condition wherein we have +established you, O men of Mecca; and we had given them ears, and eyes, and +hearts: yet neither their ears, nor their eyes, nor their hearts profited them +at all, when they rejected the signs of GOD; but the vengeance which they +mocked at fell upon them. + We heretofore destroyed the cities which were round about you;p and we +variously proposed our signs unto them, that they might repent. + Did those protect them, whom they took for gods, besides GOD, and +imagined to be honoured with his familiarity? Nay; they withdrew from them: +yet this was their false opinion which seduced them, and the blasphemy which +they had devised. + + l The words seem to be general; but it is said they were revealed +particularly on occasion of Abd'alrahmān, the son of Abu Becr, who used these +expressions to his father and mother before he professed Islām.7 + m Unless they redeem their fault by repentance, and embracing the true +faith, as did Abd'alrahmān. + n i.e., The prophet Hud. + o Which came to pass accordingly; for this pestilential and violent +wind killed all who believed not in the doctrine of Hud, without distinction +of sex, age, or degree; and entirely destroyed their possessions. See the +Prelim. Disc. Sect. I. p. 5, and the notes to chapter 7, p. 111. + p As the settlements of the Thamudites, Midianites, and the cities of +Sodom and Gomorrah, &c. + + 7 Al Beidāwi. + + + Remember when we caused certain of the geniiq to turn aside unto thee, +that they might hear the Koran: and when they were present at the reading of +the same, they said to one another, Give ear: and when it was ended, they +returned back unto their people, preaching what they had heard. + They said, Our people, verily we have heard a book read unto us, which +hath been revealed since Moses,r confirming the scripture which was delivered +before it; and directing unto the truth, and the right way. +30 Our people, obey GOD'S preacher: and believe in him; that he may forgive +you your sins, and may deliver you from a painful punishment. + And whoever obeyeth not GOD'S preacher shall by no means frustrate God's +vengeance on earth: neither shall he have any protectors besides him. These +will be in a manifest error. + Do they not know that GOD, who hath created the heavens and the earth, +and was not fatigued with the creation thereof, is able to raise the dead to +life? Yea verily; for he is almighty. + On a certain day the unbelievers shall be exposed unto hell fire; and it +shall be said unto them, Is not this really come to pass? They shall answer, +Yea, by our LORD. God shall reply, Taste, therefore, the punishment of hell, +for that ye have been unbelievers. + Do thou, O prophet, bear the insults of thy people with patience, as our +apostles, who were endued with constancy, bear the injuries of their people: +and require not their punishment to be hastened unto them. On the day whereon +they shall see the punishment wherewith they have been threatened, + it shall seem as though they had tarried in the world but an hour of a +day. This is a fair warning. Shall they perish except the people who +transgress? + + +________ + + + +CHAPTER XLVII. + +ENTITLED, MOHAMMED;s REVEALED AT MEDINA.t + +IN THE NAME OF THE MOST MERCIFUL GOD. + + GOD will render of none effect the works of those who believe not, and +who turn away men from the way of GOD: + but as to those who believe, and work righteousness, and believe the +revelation which hath been sent down unto Mohammed (for it is the truth from +their LORD), he will expiate their evil deeds from them, and will dispose +their heart aright. + + q These genii, according to different opinions, were of Nisibin, or of +Yaman, or of Ninive; and in number nine or seven. They heard Mohammed reading +the Korān by night, or after the morning prayer, in the valley of al Nakhlah, +during the time of his retreat to al Tayef, and believed on him.1 + r Hence the commentators suppose those genii, before their conversion +to Mohammedism, to have been of the Jewish religion. + s Some entitle this chapter War, which is therein commanded to be +vigorously carried on against the enemies of the Mohammedan faith. + t Some suppose the whole to have been revealed at Mecca. + + 1 Idem, Jallalo'ddin. + + + This will he do, because those who believe not follow vanity, and because +those who believe follow the truth from their LORD. Thus GOD propoundeth unto +men their examples. + When ye encounter the unbelievers, strike off their heads, until ye have +made a great slaughter among them; and bind them in bonds; + and either give them a free dismission afterwards, or exact a ransom; +until the war shall have laid down its arms.u This shall ye do. Verily if +GOD pleased he could take vengeance on them, without your assistance; but he +commandeth you to fight his battles, that he may prove the one of you by the +other. And as to those who fightx in defence of GOD'S true religion, God will +not suffer their works to perish: + he will guide them, and will dispose their heart aright; + and he will lead them into paradise, of which he hath told them. + O true believers, if ye assist GOD, by fighting for his religion, he will +assist you against your enemies; and will set your feet fast: + but as for the infidels, let them perish; and their works shall God +render vain. +10 This shall befall them, because they have rejected with abhorrence that +which GOD hath revealed: wherefore their works shall become of no avail. + Do they not travel through the earth, and see what hath been the end of +those who were before them? GOD utterly destroyed them: and the like +catastrophe awaiteth the unbelievers. + This shall come to pass, for that GOD is the patron of the true +believers, and for that the infidels have no protector. + Verily GOD will introduce those who believe, and do good works, into +gardens beneath which rivers flow: but the unbelievers indulge themselves in +pleasures, and eat as beasts eat; and their abode shall be hell fire. + How many cities were more mighty in strength than thy city which hath +expelled thee; yet have we destroyed them, and there was none to help them? + Shall he therefore, who followeth the plain declaration of his LORD, be +as he whose evil works have been dressed up for him by the devil; and who +follow their own lusts? + The description of paradise, which is promised unto the pious: therein +are rivers of incorruptible water; and rivers of milk, the taste whereof +changeth not; and rivers of wine, pleasant unto those who drink; + and rivers of clarified honey: and therein shall they have plenty of all +kinds of fruits; and pardon from their LORD. Shall the man for whom these +things are prepared be as he who must dwell forever in hell fire; and will +have the boiling water given him to drink, which shall burst their bowels? + + u This law the Hanifites judge to be abrogated, or to relate +particularly to the war of Bedr, for the severity here commanded, which was +necessary in the beginning of Mohammedism,1 they think too rigorous to be put +in practice in its flourishing state. But the Persians and some others hold +the command to be still in full force; for, according to them, all the men of +full age who are taken in battle are to be slain, unless they embrace the +Mohammedan faith; and those who fall into the hands of the Moslems after the +battle are not to be slain, but may either be set at liberty gratis or on +payment of a certain ransom, or may be exchanged for Mohammedan prisoners, or +condemned to slavery, at the pleasure of the Imām or prince.2 + x Some copies, instead of kātilu, read kūtilu, according to which +latter reading it should be rendered, who are slain, or suffer martyrdom, &c. + + 1 See cap. 8, p. 127 and 132. 2 Al Beidāwi. Vide Reland. +Dissert. de Jure Militari Mohammedanor. p. 32. + + + Of the unbelievers there are some who give ear unto thee, until, when +they go out from thee, they say, by way of derision, unto those to whom +knowledge hath been given,y What hath he said now? These are they whose +hearts GOD hath sealed up, and who follow their own lusts: + but as to those who are directed, God will grant them a more ample +direction, and he will instruct them what to avoid.z +20 Do the infidels wait for any other than the last hour, that it may come +upon them suddenly? Some signs thereof are already come:a and when it shall +actually overtake them, how can they then receive admonition? + Know therefore, that there is no god but GOD: and ask pardon for thy +sin,b and for the true believers, both men and women. GOD knoweth your busy +employment in the world, and the place of your abode hereafter. + The true believers say, Hath not a Sura been revealed commanding war +against the infidels? But when a Sura without any ambiguity is revealed, and +war is mentioned therein, thou mayest see those in whose hearts is an +infirmity,c look towards thee with the look of one whom death overshadoweth. +But obedience would be more eligible for them, and to speak that which is +convenient. + And when the command is firmly established, if they give credit unto GOD, +it will be better for them. + Were ye ready, therefore, if ye had been put in authority,d to commit +outrages in the earth, and to violate the ties of blood? + These are they whom GOD hath cursed, and hath rendered deaf, and whose +eyes he hath blinded. + Do they not therefore attentively meditate on the Koran? Are there locks +upon their hearts? + Verily they who turn their backs, after the true direction is made +manifest unto them, Satan shall prepare their wickedness for them, and God +shall bear with them for a time. + This shall befall them, because they say privately unto those who detest +what GOD hath revealed, We will obey you in part of the matter.e But GOD +knoweth their secrets. + How therefore will it be with them, when the angels shall cause them to +die, and shall strike their faces, and their backs?f +30 This shall they suffer, because they follow that which provoketh GOD to +wrath, and are averse to what is well pleasing unto him: and he will render +their works vain. + Do they in whose hearts is an infirmity imagine that GOD will not bring +their malice to light? + If we pleased, we could surely show them unto thee, and thou shouldest +know them by their marks; but thou shalt certainly know them by their perverse +pronunciation of their words. GOD knoweth your actions: + and we will try you, until we know those among you who fight valiantly, +and who persevere with constancy: and we will try the reports of your +behavior. + + y i.e., The more learned of Mohammed's companions, such as Ebn Masśd +and Ebn Abbās.3 + z Or, as the words may also be translated, and he will reward them for +their piety. + a As the mission of Mohammed, the splitting of the moon, and the +smoke,1 mentioned in the forty-fourth chapter. + b Though Mohammed here and elsewhere2 acknowledges himself to be a +sinner, yet several Mohammedan doctors pretend he was wholly free from sin, +and suppose he is here commanded to ask forgiveness, not that he wanted it, +but that he might set an example to his followers: wherefore he used to say of +himself, if the tradition be true, I ask pardon of GOD a hundred times a day.3 + c As hypocrisy, cowardice, or instability in their religion. + d Or, as the words may also be translated, If ye had turned back, and +apostatized from your faith. + e i.e., In part of what ye desire of us; by staying at home and not +going forth with Mohammed to war, and by private combination against him.4 + f These words are supposed to allude to the examination of the +sepulchre. + + 3 Jallalo'ddin. 1 Idem, al Beidāwi. 2 See cap. 48, in +the beginning. 3 Jallalo'ddin +4 Al Beidāwi. + + + Verily those who believe not, and turn away men from the way of GOD, and +make opposition against the apostle,g after the divine direction hath been +manifested unto them, shall not hurt GOD at all; but he shall make their works +to perish. + O true believers, obey GOD; and obey the apostle: and render not your +works of no effect. + Verily those who believe not, and who turn away men from the way of GOD, +and then die, being unbelievers, GOD will by no means forgive. + Faint not therefore, neither invite your enemies to peace, while ye are +the superior: for GOD is with you, and will not defraud you of the merit of +your works. + Verily this present life is only a play and a vain amusement; but if ye +believe, and fear God, he will give you your rewards. He doth not require of +you your whole substance: + if he should require the whole of you, and earnestly press you, ye would +become niggardly, and it would raise your hatred against his apostle. +40 Behold, ye are those who are invited to expend part of your substance +for the support of GOD'S true religion; and there are some of you who are +niggardly. But whoever shall be niggardly shall be niggardly towards his own +soul: for GOD wanteth nothing, but ye are needy: and if ye turn back, he will +substitute another people in your stead, who shall not be like unto you.h + + +________ + + +CHAPTER XLVIII. + +ENTITLED, THE VICTORY; REVEALED AT MEDINA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + VERILY we have granted thee a manifest victory:i + that GOD may forgive theek thy preceding and thy subsequent sin,l and may +complete his favour on thee, and direct thee in the right way; + + g These were the tribes of Koreidha and al Nadir; or those who +distributed provision to the army of the Koreish at Bedr.1 + h i.e., In backwardness and aversion to the propagation of the faith. +The people here designed to be put in the place of these lukewarm Moslems are +generally supposed to be the Persians, there being a tradition that Mohammed, +being asked what people they were, at a time when Salmān was sitting by him, +clapped his hand on his thigh, and said, This man and his nation. Others, +however, are of opinion the Ansārs or the angels are intended in this place.2 + i This victory, from which the chapter takes its title, according to +the most received interpretation, was the taking of the city of Mecca. The +passage is said to have been revealed on Mohammed's return from the expedition +of al Hodeibiya, and contains a promise or prediction of this signal success, +which happened not till two years after, the preterite tense being therein +used, according to the prophetic style, for the future.3 + There are some, notwithstanding, who suppose the advantage here intended +was the pacification of al Hodeibiya, which is here called a victory, because +the Meccans sued for peace, and made a truce there with Mohammed, their +breaking of which occasioned the taking of Mecca. Others think the conquest +of Khaibar, or the victory over the Greeks at Mūta, &c., to be meant in this +place. + k That is to say, that GOD ay give thee an opportunity of deserving +forgiveness by eradicating of idolatry, and exalting his true religion, and +the delivering of the weak from the hands of the ungodly, &c. + l i.e., Whatever thou hast done worthy reprehension; or, thy sins +committed as well in the time of ignorance as since. Some expound the words +more particularly, and say the preceding or former fault was his lying with +his handmaid Mary,1 contrary to his oath; and the latter, his marrying of +Zeinab,2 the wife of Zeīd his adopted son.3 + + 1 Al Beidāwi. See cap. 8, p. 129, note y. 2 Idem. + 3 Al Zamakh., al Beidāwi, &c. +1 See cap. 66, and the notes thereon. 2 See cap. 33, and the notes +thereon. 3 Al Zamakh. + + + and that GOD may assist thee with a glorious assistance. + It is he who sendeth down secure tranquility into the hearts of the true +believers, that they may increase in faith, beyond their former faith; (the +hosts of heaven and earth are GOD'S; and GOD is knowing and wise) + that he may lead the true believers of both sexes into gardens beneath +which rivers flow, to dwell therein forever; and may expiate their evil deeds +from them: (this will be great felicity with GOD): + and that he may punish the hypocritical men, and the hypocritical women, +and the idolaters, and the idolatresses, who conceive an ill opinion of GOD. +They shall experience a turn of evil fortune: and GOD shall be angry with +them, and shall curse them, and hath prepared hell for them; and ill journey +shall it be thither! + Unto GOD belong the hosts of heaven and earth; and GOD is mighty and +wise. + Verily we have sent thee to be a witness, and a bearer of good tidings, +and a denouncer of threats; + that ye may believe in GOD, and his apostle; and may assist him, and +revere him, and praise him morning and evening. +10 Verily they who swear fealtym unto thee, swear fealty unto GOD: the hand +of GOD is over their hands.n Whoever shall violate his oath, will violate the +same to the hurt only of his own soul: but whoever shall perform that which he +hath covenanted with GOD, he will surely give him a great reward. + The Arabs of the desert who were left behindo will say unto thee, Our +substance and our families employed us, so that we went not forth with thee to +war; wherefore, ask pardon for us. They speak that with their tongues, which +is not in their hearts. Answer, Who shall be able to obtain for you anything +from GOD to the contrary, if he is pleased to afflict you, or is pleased to be +gracious unto you? Yea, verily, GOD is well acquainted with that which ye do. + Truly ye imagined that the apostle and the true believers would never +return to their families: and this was prepared in your hearts: but ye +imagined an evil imagination; and ye are a corrupt people. + Whoso believeth not in GOD and his apostle, verily we have prepared +burning fire for the unbelievers. + Unto GOD belongeth the kingdom of heaven and earth: he forgiveth whom he +pleaseth: and he punisheth whom he pleaseth: and GOD is inclined to forgive, +and merciful. + Those who were left behind will say, when ye go forth to take the spoil,p +Suffer us to follow you. They seek to change the word of GOD.q Say, Ye shall +by no means follow us: thus hath GOD said heretofore. They will reply, Nay: +ye envy us a share of the booty. But they are men of small understanding. + + m The original word signifies publicly to acknowledge or inaugurate a +prince, by swearing fidelity and obedience to him. + n That is, he beholdeth from above, and is witness to the solemnity of +your giving your faith to his apostle, and will reward you for it.4 The +expression alludes to the manner of their plighting their faith on these +occasions. + o These were the tribes of Aslam, Joheinah, Mozeinah, and Ghifār, who, +being summoned to attend Mohammed in the expedition of al Hodeibiya, stayed +behind, and excused themselves by saying their families must suffer in their +absence, and would be robbed of the little they had (for these tribes were of +the poorer Arabs); whereas in reality they wanted firmness in the faith, and +courage to face the Koreish.5 + p viz., In the expedition of Khaibar. The prophet returned from al +Hodeibiya in Dhu'lhajja, in the sixth year of the Hejra, and stayed at Medina +the remainder of that month and the beginning of Moharram, and then set +forward against the Jews of Khaibar, with those only who had attended him to +Hodeibiya; and having made himself master of the place, and all the castles +and strongholds in that territory,1 took spoils to a great value, which he +divided among them who were present at that expedition, and none else.2 + q Which was his promise to those who attended the prophet to al +Hodeibiya, that he would make them amends for their missing of the plunder of +Mecca at that time by giving them that of Khaibar in lieu thereof. Some think +the word here intended, to be that passage in the ninth chapter,3 Ye shall not +go forth with me for the future, &c., which yet was plainly revealed long +after the taking of Khaibar, on occasion of the expedition of Tabūc.4 + + 4 Jallalo'ddin. 5 Idem, al Beidāwi. + + + Say unto the Arabs of the desert who were left behind, Ye shall be called +forth against a mighty and a warlike nation;r ye shall fight against them, or +they shall profess Islām. If ye obey, GOD will give you a glorious reward: +but if ye turn back, as ye turned back heretofore, he will chastise you with a +grievous chastisement. + It shall be no crime in the blind, neither shall it be a crime in the +lame, neither shall it be a crime in the sick, if they go not forth to war: +and whoso shall obey GOD and his apostle, he shall lead them into gardens +beneath which rivers flow; but whoso shall turn back, he will chastise him +with a grievous chastisement. + Now GOD was well pleased with the true believers, when they sware +fidelity to thee under the tree;s and he knew that which was in their hearts; +wherefore he sent down on them tranquility of mind,t and rewarded them with a +speedy victory,u + and many spoils which they took: for GOD is mighty and wise. +20 GOD promised you many spoils which ye should take; but he have you these +by way of earnest; and he restrained the hands of men from you:x that the same +may be a sign unto the true believers; and that he may guide you into the +right way. + And he also promiseth you other spoils, which ye have not yet been able +to take: but now hath GOD encompassed them for you; and GOD is almighty. + If the unbelieving Meccans had fought against you, verily they had turned +their backs; and they would not have found a patron or protector: + according to the ordinance of GOD, which hath been put in execution +heretofore against opposers of the prophets; for thou shalt not find any +change in the ordinance of GOD. + It was he who restrained their hands from you, and your hands from them, +in the valley of Mecca; after that he had given you the victory over them:y +and GOD saw that which ye did. + + r These were Banu Honeifa, who inhabited al Yamāma, and were the +followers of Moseilama, Mohammed's competitor; or any other of those tribes +which apostatized from Mohammedism,5 or, as others rather suppose, the +Persians or the Greeks.6 + s Mohammed, when at al Hodeibiya, sent Jawwās Ebn Omeyya the Khozaļte, +to acquaint the Meccans that he was come with a peaceable intention to visit +the temple; but they, on some jealousy conceived, refusing to admit him, the +prophet sent Othman Ebn Affān, whom they imprisoned, and a report ran that he +was slain: whereupon Mohammed called his men about him, and they took an oath +to be faithful to him, even to death; during which ceremony he sat under a +tree, supposed by some to have been an Egyptian thorn, and by others a kind of +lote-tree.7 + t The original word is Sakīnat, of which notice has been taken +elsewhere.8 + u Namely, the success at Khaibar; or, as some rather imagine, the +taking of Mecca, &c. + x i.e., The hands of those of Khaibar, or of their successors of the +tribes of Asad and Ghatfān, or of the inhabitants of Mecca, by the +pacification of al Hodeibiya.1 + y Jallalo'ddin says that fourscore of the infidels came privately to +Mohammed's camp at al Hodeibiya, with an intent to surprise some of his men, +but were taken and brought before the prophet, who pardoned them and ordered +them to be set at liberty; and this generous action was the occasion of the +truce struck up by the Koreish with Mohammed; for thereupon they sent Sohail +Ebn Amru and some others (and not Arwa Ebn Masśd, as is said by mistake in +another place,2 for his errand was an actual defiance) to treat for peace. + Al Beidāwi explains the passage by another story, telling us that Acrema +Ebn Abi Jahl marching from Mecca at the head of five hundred men to al +Hodeibiya, Mohammed sent against him Khāled Ebn al Walīd with a detachment, +who drove the infidels back to the innermost part of Mecca (as the word here +translated valley properly signifies), and then left them, out of respect to +the place. + + 1 Vide Abulf. Vit. Moh. p. 87, &c. 2 Al Beidāwi. 3 +Page 144. +4 Al Beidāwi. 5 Idem. 6 Jallalo'ddin. 7 Idem, al +Beidāwi. Vide Abulf. Vit. Moh. p. 86. +8 In not. ad cap. 2, p. 27. 1 Al Beidāwi. 2 Prelim. Disc. +Sect. II. p. 41. + + + These are they who believed not, and hindered you from visiting the holy +temple, and also hindered the offering being detained, that it should not +arrive at the place where it ought to be sacrificed.z Had it not been that ye +might have trampled on divers true believers, both men and women, whom ye know +not, being promiscuously assembled with the infidels, and that a crime might +therefore have lighted on you on their account, without your knowledge, he had +not restrained your hands from them: but this was done, that GOD might lead +whom he pleased into his mercy. If they had been distinguished from one +another, we had surely chastised such of them as believed not, with a severe +chastisement. + When the unbelievers had put in their hearts an affected preciseness, the +preciseness of ignorance, and GOD sent down his tranquility on his apostle and +on the true believers;a and firmly fixed in them the word of piety,b and they +were the most worthy of the same, and the most deserving thereof: for GOD +knoweth all things. + Now hath GOD in truth verified unto his apostle the vision,c wherein he +said, Ye shall surely enter the holy temple of Mecca, if GOD please, in full +security; having your heads shaved, and your hair cut:d ye shall not fear: for +God knoweth that which ye know not; and he hath appointed you, besides this, a +speedy victory.e + + z Mohammed's intent, in the expedition of al Hodeibiya, being only to +visit the temple of Mecca in a peaceable manner, and to offer a sacrifice in +the valley of Mina, according to the established rites, he carried beasts with +him for that purpose; but was not permitted by the Koreish either to enter the +temple or to go to Mina. + a This passage was occasioned by the stiffness of Sohail and his +companions in wording the treaty concluded with Mohammed; for when the prophet +ordered Ali to begin with the form, In the name of the most merciful GOD, they +objected to it, and insisted that he should begin with this: In thy name, O +GOD; which Mohammed submitted to, and proceeded to dictate, These are the +conditions on which Mohammed, the apostle of GOD, has made peace with those of +Mecca; to this Sohail again objected, saying, If we had acknowledged thee to +be the apostle of GOD, we had not given thee any opposition; whereupon +Mohammed ordered Ali to write as Sohail desired, These are the conditions +which Mohammed, the son of Abdallah, &c. But the Moslems were so disgusted +thereat, that they were on the point of breaking off the treaty, and had +fallen on the Meccans, had not GOD appeased and calmed their minds, as it +follows in the text.3 + The terms of this pacification were that there should be a truce for ten +years; that any person might enter into league either with Mohammed or with +the Koreish, as he should think fit; and that Mohammed should have the liberty +to visit the temple of Mecca the next year for three days.4 + b i.e., The Mohammedan profession of faith; or the Bismillah, and the +words, Mohammed, the apostle of GOD, which were rejected by the infidels. + c Or dream which Mohammed had at Medina before he set out for al +Hodeibiya; wherein he dreamed that he and his companions entered Mecca in +security, with their heads shaven and their hair cut. This dream being +imparted by the prophet to his followers, occasioned a great deal of joy among +them, and they supposed it would be fulfilled that same year; but when they +saw the truce concluded, which frustrated their expectation for that time, +they were deeply concerned; whereupon this passage was revealed for their +consolation, confirming the vision, which was not to be fulfilled till the +year after, when Mohammed performed the visitation distinguished by the +addition of al Kadā, or completion, because he then completed the visitation +of the former year, when the Koreish not permitting him to enter Mecca, he was +obliged to kill his victims, and to shave himself at al Hodeibiya.5 + d i.e., Some being shaved, and others having only their hair cut. + e viz., The taking of Khaibar. + + 3 Al Beidāwi. Vide Abulf. Vit. Moh. p. 87. 4 Idem. + 5 Al Beidāwi, Jallalo'ddin. Vide Abulf. Vit. Moh. p. 84, 87. + + + It is he who hath sent his apostle with the direction, and the religion +of truth; that he may exalt the same above every religion: and GOD is a +sufficient witness hereof. + Mohammed is the apostle of GOD: and those who are with him are fierce +against the unbelievers, but compassionate towards one another. Thou mayest +see them bowing down, prostrate, seeking a recompense from GOD, and his good- +will. Their signs are in their faces, being marks of frequent prostration. +This is their description in the pentateuch, and their description in the +gospel: they are as seed which putteth forth its stalk and strengtheneth it, +and swelleth in the ear, and riseth upon its stem; giving delight unto the +sower. Such are the Moslems described to be: that the infidels may swell with +indignation at them. GOD hath promised unto such of them as believe, and do +good works, pardon and a great reward. + + +________ + + + +CHAPTER XLIX. + +ENTITLED, THE INNER APARTMENTS; REVEALED AT MEDINA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + O TRUE believers, anticipate not any matter in the sight of GOD and his +apostle:f and fear GOD; for GOD both heareth and knoweth. + O true believers, raise not your voices above the voice of the prophet;g +neither speak loud unto him in discourse, as ye speak loud unto one another, +lest your works become vain, and ye perceive it not. + Verily they who lower their voices in the presence of the apostle of GOD +are those whose hearts GOD hath disposed unto piety: they shall obtain pardon, +and a great reward. + As to those who call unto thee from without the inner apartments;h the +greater part of them do not understand the respect due to thee. + If they wait with patience, until thou come forth unto them, it will +certainly be better for them: but GOD is inclined to forgive, and merciful. + + f That is, do not presume to give your own decision in any case, before +ye have received the judgment of GOD and his apostle. + g This verse is said to have been occasioned by a dispute between Abu +Becr and Omar, concerning the appointing of a governor of a certain place; in +which they raised their voices so high, in the presence of the apostle, that +it was thought proper to forbid such indecencies for the future.1 + h These, they say, were Oyeyna Ebn Osein, and al Akrį Ebn Hābes; who +wanting to speak with Mohammed, when he was sleeping at noon in his women's +apartment, had the rudeness to call out several times, Mohammed, come forth to +us.2 + + 1 Jallal. 2 Al Beidāwi. + + + O true believers, if a wicked man come unto you with a tale, inquire +strictly into the truth thereof; lest ye hurt people through ignorance, and +afterwards repent of what ye have done;i + and know that the apostle of GOD is among you: if he should obey you in +many things, ye would certainly be guilty of a crime, in leading him into a +mistake. But GOD hath made the faith amiable unto you, and hath prepared the +same in your hearts; and hath rendered infidelity, and iniquity, and +disobedience hateful unto you. These are they who walk in the right way; + through mercy from GOD, and grace: and GOD is knowing, and wise. + If two parties of the believers contend with one another, do ye endeavor +to compose the matter between them: and if the one of them offer an insult +unto the other, fight against that party which offered the insult, until they +return unto the judgment of GOD; and if they do return, make peace between +them with equity: and act with justice; for GOD loveth those who act justly.k +10 Verily the true believers are brethren; wherefore reconcile your +brethren; and fear GOD, that ye may obtain mercy. + O true believers, let not men laugh other men to scorn; who peradventure +may be better than themselves: neither let women laugh other women to scorn; +who may possibly be better than themselves. Neither defame one another; nor +call one another by opprobrious appellations. An ill name it is to be charged +with wickedness, after having embraced the faith: and whoso repenteth not, +they will be the unjust doers.l + O true believers, carefully avoid entertaining a suspicion of another: +for some suspicions are a crime. Inquire not too curiously into other men's +failings: neither let the one of you speak ill of another in his absence. +Would any of you desire to eat the flesh of his dead brother? Surely ye would +abhor it. And fear GOD; for GOD is easy to be reconciled, and merciful. + O men, verily we have created you of a male and a female; and we have +distributed you into nations and tribes, that ye might know one another. +Verily the most honourable of you, in the sight of GOD, is the most pious of +you: and GOD is wise and knowing. + The Arabs of the desertm say, We believe. Answer, Ye do by no means +believe; but say, We have embraced Islām:n for the faith hath not yet entered +into your hearts. If ye obey GOD and his apostle, he will not defraud you of +any part of the merit of your works: for GOD is inclined to forgive, and +merciful. + + i This passage was occasioned, it is said, by the following accident. +Al Walid Ebn Okba being sent by Mohammed to collect the alms from the tribe of +al Mostalek, when he saw them come out to meet him in great numbers, grew +apprehensive they designed him some mischief, because of past enmity between +him and them in the time of ignorance, and immediately turned back, and told +the prophet they refused to pay their alms, and attempted to kill him; upon +which Mohammed was thinking to reduce them by force: but on sending Khāled Ebn +al Walīd to them, he found his former messenger had wronged them, and that +they continued in their obedience.3 + k This verse is supposed to have been occasioned by a fray which +happened between the tribes of al Aws and al Khazraj. Some relate that the +prophet one day riding on an ass, as he passed near Abdallah Ebn Obba, the ass +chanced to stale, at which Ebn Obba stopped his nose; and Ebn Rawāha said to +him, By GOD, the piss of his ass smells sweeter than thy musk: whereupon a +quarrel ensued between their followers, and they came to blows, though they +struck one another only with their hands and slippers, or with palm-branches.4 + l It is said that this verse was revealed on account of Safiya Bint +Hoyai, one of the prophet's wives; who came to her husband and complained that +the women said to her, O thou Jewess, the daughter of a Jew and of a Jewess: +to which he answered, Canst thou not say, Aaron is my father, and Moses is my +uncle, and Mohammed is my husband?5 + m These were certain of the tribe of Asad, who came to Medina in a year +of scarcity, and having professed Mohammedism, told the prophet that they had +brought all their goods and their families, and would not oppose him, as some +other tribes had done: and this they said to obtain a part of the alms, and to +upbraid him with their having embraced his religion and party.6 + n That is, Ye are not sincere believers, but outward professors only of +the true religion. + + 3 Idem, Jallal. 4 Idem 5 Al Beidāwi. See Prid. Life +of Mahom. p. 111, &c. 6 Idem. + + + Verily the true believers are those only who believe in GOD and his +apostle, and afterwards doubt not; and who employ their substance and their +persons in the defence of GOD'S true religion: these are they who speak +sincerely. + Say, Will ye inform GOD concerning your religion?o But GOD knoweth +whatever is in heaven and in earth: for GOD is omniscient. + They upbraid thee that they have embraced Islām. Answer, Upbraid me not +with your having embraced Islām: rather GOD upbraideth you, that he hath +directed you to the faith;p if ye speak sincerely. + Verily GOD knoweth the secrets of heaven and earth: and GOD beholdeth +that which ye do. + + +________ + + + +CHAPTER L. + +ENTITLED, K; REVEALED AT MECCA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + K.q BY the glorious Koran: + verily they wonder that a preacher from among themselves is come unto +them; and the unbelievers say, This is a wonderful thing: + after we shall be dead, and become dust, shall we return to life? + This is a return remote from thought. Now we know what the earth +consumeth of them; and with us is a book which keepeth an account thereof. + But they charge falsehood on the truth, after it hath come unto them: +wherefore they are plunged in a confused business.r + Do they not look up to the heaven above them, and consider how we have +raised it and adorned it; and that there are no flaws therein? + We have also spread forth the earth, and thrown thereon mountains firmly +rooted:s and we caused every beautiful kind of vegetables to spring up +therein; + for a subject of meditation, and an admonition unto every man who turneth +unto us. + And we send down rain as a blessing from heaven, whereby we cause gardens +to spring forth, and the grain of harvest, +10 and tall palm-trees having branches laden with dates hanging one above +another, + as a provision for mankind; and we thereby quicken a dead country: so +shall be the coming forth of the dead from their graves. + + o i.e., Will ye pretend to deceive him, by saying ye are true +believers? + p The obligation being not on GOD'S side, but on yours, for that he has +favoured you so far as to guide you into the true faith, if ye are sincere +believers. + q Some imagine that this letter is designed to express the mountain +Kāf, which several eastern writers fancy encompass the whole world.1 Others +say it stands for Kada al amr, i.e., The matter is decreed, viz., the +chastisement of the infidels.2 See the Prelim. Disc. Sect. III. p. 46, &c. + r Not knowing what certainly to affirm of the Korān; calling it +sometimes a piece of poetry, at other times a piece of sorcery, and at other +times a piece of divination, &c. + s See chapter 16, p. 196, and chapter 31, p. 307. + + 1 Vide D'Herbel. Bibl. Orient. Art. Caf. 2 Al Beidāwi. +Jallalo'ddin. + + + The people of Noah, and those who dwelt at Al Rass,t and Thamud, + and Ad, and Pharaoh, accused the prophets of imposture before the +Meccans; and also the brethren of Lot, and the inhabitants of the wood near +Midian, and the people of Tobba:u all these accused the apostles of imposture; +wherefore the judgments which I threatened were justly inflicted on them. + Is our power exhausted by the first creation? Yea; they are in a +perplexity, because of a new creation which is foretold them, namely the +raising of the dead. + We created man, and we know what his soul whispereth within him; and we +are nearer unto him than his jugular vein. + When the two angels deputed to take account of a man's behavior, take an +account thereof; one sitting on the right hand, and the other on the left: + he uttereth not a word, but there is with him a watcher, ready to note +it.x + And the agony of death shall come in truth: this, O man, is what thou +soughtest to avoid. + And the trumpet shall sound: this will be the day which hath been +threatened. +20 And every soul shall come; and therewith shall be a driver and a +witness.y + And the former shall say unto the unbeliever, Thou wast negligent +heretofore of this day: but we have removed thy veil from off thee; and thy +sight is become piercing this day. + And his companions shall say, This is what is ready with me to be +attested. + And God shall say, Cast into hell every unbeliever, and perverse person, + and every one who forbade good, and every transgressor, and doubter of +the faith, + who set up another god with the true GOD; and cast him into a grievous +torment. + His companionz shall say, O LORD, I did not seduce him; but he was in a +wide error.a + God shall say, Wrangle not in my presence: since I threatened you +beforehand with the torments which ye now see prepared for you. + The sentence is not changed with me: neither do I treat my servants +unjustly. + On that day we will say unto hell, Art thou full? and it shall answer, Is +there yet any addition?b +30 And paradise shall be brought near unto the pious; + and it shall be said unto them, This is what ye have been promised; unto +every one who turned himself unto God, and kept his commandments; + + t See chapter 25, p. 273. + u See chapter 44, p. 368. + x The intent of the passage is to exalt the omniscience of GOD, who +wants not the information of the guardian angels, though he has thought fit, +in his wisdom, to give them that employment; for if they are so exact as to +write down every word which falls from a man's mouth, how can we hope to +escape the observation of him who sees our inmost thoughts? + The Mohammedans have a tradition that the angel who notes a man's good +actions has the command over him who notes his evil actions; and that when a +man does a good action, the angel of the right hand writes it down ten times, +and when he commits an ill action, the same angel says to the angel of the +left hand, Forbear setting it down for seven hours; peradventure he may pray, +or may ask pardon.1 + y i.e., Two angels, one acting as a sergeant, to bring every person +before the tribunal; and the other prepared as a witness, to testify either +for or against him. Some say the former will be the guardian angel who took +down his evil actions, and the other the angel who took down his good +actions.2 + z viz., The devil which shall be chained to him. + a This will be the answer of the devil, whom the wicked person will +accuse as his seducer; for the devil has no power over a man to cause him to +do evil, any otherwise than by suggesting what is agreeable to his corrupt +inclinations.3 + b i.e., Are there yet any more condemned to this place, or is my space +to be enlarged and rendered more capacious to receive them? + The commentators suppose hell will be quite filled at the day of +judgment, according to that repeated expression in the Korān, Verily I will +fill hell with you, &c. + + 1 Al Beidāwi. 2 Idem. 3 See cap. 14, p. 188, +&c. + + + who feared the Merciful in secret, and came unto him with a converted +heart: + enter the same in peace: this is the day of eternity. + Therein shall they have whatever they shall desire; and there will be a +superabundant addition of bliss with us.c + How many generations have we destroyed before the Meccans, which were +more mighty than they in strength? Pass, therefore, through the regions of +the earth, and see whether there be any refuge from our vengeance. + Verily herein is an admonition unto him who hath a heart to understand, +or giveth ear, and is present with an attentive mind. + We created the heavens and the earth, and whatever is between them, in +six days, and no weariness affected us.d + Wherefore patiently suffer what they say;e and celebrate the praise of +thy LORD before sunrise, and before sunset, + and praise him in some part of the night: and perform the additional +parts of worship.f +40 And hearken unto the day whereon the crier shall call men to judgment +from a near place:g + the day whereon they shall hear the voice of the trumpet in truth: this +will be the day of men's coming forth from their graves: + we give life, and we cause to die; and unto us shall be the return of all +creatures: + the day whereon the earth shall suddenly cleave in sunder over them. +This will be an assembly easy for us to assemble. + We well know what the unbelievers say; and thou art not sent to compel +them forcibly to the faith. + Wherefore warn, by the Koran, him who feareth my threatening. + + +________ + + + +CHAPTER LI. + +ENTITLED, THE DISPERSING; REVEALED AT MECCA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + BY the winds dispersing and scattering the dust;h + and by the clouds bearing a load of rain;i + by the ships running swiftly in the sea;k + + c See the Prelim. Disc. Sect. IV. p. 78. + d This was revealed in answer to the Jews, who said that GOD rested +from his work of creation on the seventh day, and reposed himself on his +throne, as one fatigued.1 + e viz., Either what the idolaters say, in denying the resurrection; or +the Jews, in speaking indecently of GOD. + f These are the two inclinations used after the evening prayer, which +are not necessary, or of precept, but voluntary, and of supererogation; and +may therefore be added, or omitted, indifferently. + g That is, from a place whence every creature may equally hear the +call. This place, it is supposed, will be the mountain of the temple of +Jerusalem, which some fancy to be nigher heaven than any other part of the +earth; whence Israfil will sound the trumpet, and Gabriel will make the +following proclamation: O ye rotten bones, and torn flesh, and dispersed +hairs, GOD commandeth you to be gathered together to judgment.2 + h Or, by the women who bring forth or scatter children, &c. + i Or, by the women bearing a burden in their womb, or the winds bearing +the clouds, &c. + k Or, by the winds passing swiftly in the air, or the stars moving +swiftly in their courses, &c. + + 1 Al Beidāwi, Jallalo'ddin. 2 Idem. + + + and by the angels who distribute things necessary for the support of all +creatures;l + verily that wherewith ye are threatened is certainly true; + and the last judgment will surely come. + By the heaven furnished with paths;m + ye widely differ in what ye say.n + He will be turned aside from the faith, who shall be turned aside by the +divine decree. +10 Cursed be the liars; + who wade in deep waters of ignorance, neglecting their salvation. + They ask, When will the day of judgment come? + On that day shall they be burned in hell fire; + and it shall be said unto them, Taste your punishment; this is what ye +demanded to be hastened. + But the pious shall dwell among gardens and fountains, + receiving that which their LORD shall give them; because they were +righteous doers before this day. + They slept but a small part of the night;o + and early in the morning they asked pardon of God: + and a due portion of their wealth was given unto him who asked, and unto +him who was forbidden by shame to ask. +20 There are signs of the divine power and goodness in the earth, unto men +of sound understanding; + and also in your own selves: will ye not therefore consider? + Your sustenance is in the heaven; and also that which ye are promised.p + Wherefore by the LORD of heaven and earth I swear that this is certainly +the truth; according to what ye yourselves speak.q + Hath not the story of Abraham's honoured guestsr come to thy knowledge? + When they went in unto him, and said, Peace: he answered Peace; saying +within himself, These are unknown people. + And he went privately unto his family, and brought a fatted calf. + And he set it before them, and when he saw they touched it not, he said, +Do ye not eat? + And he began to entertain a fear of them. They said, Fear not:s and they +declared unto him the promise of a wise youth. + And his wife drew near with exclamation, and she smote her face,t and +said, I am an old woman, and barren. +30 The angels answered, Thus saith thy LORD: verily he is the wise, the +knowing. + And Abraham said unto them, What is your errand, therefore, O messengers +of God? + They answered, Verily we are sent unto a wicked people: + that we may send down upon them stones of baked clay, + marked from thy LORD, for the destruction of transgressors. + And we brought forth the true believers who were in the city: + but we found not therein more than one family of Moslems. + And we overthrew the same, and left a sign therein unto those who dread +the severe chastisement of God. + In Moses also was a sign: when we sent him unto Pharaoh with manifest +power. + But he turned back, with his princes, saying, This man is a sorceror, or +a madman. + + l Or, by the winds which distribute the rain, &c. + m i.e., The paths or orbs of the stars, or the streaks which appear in +the sky like paths, being thin and extended clouds. + n Concerning Mohammed, or the Korān, or the resurrection and day of +judgment; speaking variously and inconsistently of them. + o Spending the greater part in prayer and religious meditation. + p i.e., Your food cometh from above, whence proceedeth the change of +seasons and rain; and your future reward is also there, that is to say, in +paradise, which is situate above the seven heavens. + q That is, without any doubt or reserved meaning, as ye affirm a truth +unto one another. + r See chapter 11, p. 165, and chapter 15, p. 193. + s Some add, that to remove Abraham's fear, Gabriel, who was one of +these strangers, touched the calf with his wing, and it immediately rose up +and walked to its dam; upon which Abraham knew them to be the messengers of +GOD.1 + t This, some pretend, she did for shame, because she felt her courses +coming upon her. + + 1 Al Beidāwi. + + +40 Wherefore we took him and his forces, and cast them into the sea: and he +was one worthy of reprehension. + And in the tribe of Ad also was a sign: when we sent against them a +destroying wind;u + it touched not aught whereon it came, but it rendered the same as a thing +rotten, and reduced to dust. + In Thamud likewise was a sign: when it was said unto them, Enjoy +yourselves for a time.x + But they insolently transgressed the command of their LORD: wherefore a +terrible noise from heaven assailed them, while they looked on;y + and they were not able to stand on their feet, neither did they save +themselves from destruction. + And the people of Noah did we destroy before these: for they were a +people who enormously transgressed. + We have built the heaven with might; and we have given it a large extent: + and we have stretched forth the earth beneath; and how evenly have we +spread the same! + And of everything have we created two kinds,z that peradventure ye may +consider. +50 Fly, therefore, unto GOD; verily I am a public warner unto you, from +him. + And set not up another god with the true GOD: verily I am a public warner +unto you, from him. + In like manner there came no apostle unto their predecessors, but they +said, This man is a magician, or a madman. + Have they bequeathed this behavior successively the one to the other? +Yea; they are a people who enormously transgress. + Wherefore withdraw from them; and thou shalt not be blameworthy in so +doing. + Yet continue to admonish: for admonition profiteth the true believers. + I have not created genii and men for any other end than that they should +serve me. + I require not any sustenance from them; neither will I that they feed me. + Verily GOD is he who provideth for all creatures; possessed of mighty +power. + Unto those who shall injure our apostle shall be given a portion like +unto the portion of those who behaved like them in times past; and they shall +not wish the same to be hastened. +60 Woe, therefore, to the unbelievers, because of their day with which they +are threatened! + +______ + +CHAPTER LII. + +ENTITLED, THE MOUNTAIN; REVEALED AT MECCA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + BY the mountain of Sinai; + and by the book written + in an expanded scroll;a + and by the visited house;b + + u See chapter 7, p. 111, &c. + x i.e., For three days. See chapter 11, p. 165. + y For this calamity happened in the daytime. + z As for example: male and female; the heaven and the earth; the sun +and the moon; light and darkness; plains and mountains; winter and summer; +sweet and bitter, &c.1 + a The book here intended, according to different opinions, is either +the book or register wherein every man's actions are recorded; or the +preserved table containing GOD'S decrees; or the book of the law, which was +written by GOD, Moses hearing the creaking of the pen; or else the Korān.2 + b i.e., The Caaba, so much visited by pilgrims; or, as some rather +think, the original model of that house in heaven, called al Dorāh, which is +visited and compassed by the angels, as the other is by men.3 + + 1 Jallalo'ddin. 2 Al Zamakh., al Beidāwi. + + + and by the elevated roof of heaven; + and by the swelling ocean: + verily the punishment of thy LORD will surely descend; + there shall be none to withhold it. + On that day the heaven shall be shaken, and shall reel; +10 and the mountains shall walk and pass away. + And on that day woe be unto those who accused God's apostles of +imposture; + who amused themselves in wading in vain disputes! + On that day shall they be driven and thrust into the fire of hell; + and it shall be said unto them, This is the fire which ye denied as a +fiction. + Is this a magic illusion? Or do ye not see? + Enter the same to be scorched: whether ye bear your torments patiently, +or impatiently, it will be equal unto you: ye shall surely receive the reward +of that which ye have wrought. + But the pious shall dwell amidst gardens and pleasures; + delighting themselves in what their LORD shall have given them: and their +LORD shall deliver them from the pains of hell. + And it shall be said unto them, Eat and drink with easy digestion; +because of that which ye have wrought: +20 leaning on couches disposed in order: and we will espouse them unto +virgins having large black eyes. + And unto those who believe, and whose offspring follow them in the faith, +we will join their offspring in paradise: and we will not diminish unto them +aught of the merit of their works. (Every man is given in pledge for that +which he shall have wrought.c) + And we will give them fruits in abundance, and flesh of the kinds which +they shall desire. + They shall present unto one another therein a cup of wine, wherein there +shall be no vain discourse, nor any incitement unto wickedness. + And youths appointed to attend them shall go round them: beautiful as +pearls hidden in their shell. + And they shall approach unto one another, and shall ask mutual questions. + And they shall say, Verily we were heretofore amidst our family, in great +dread with regard to our state after death: + but GOD hath been gracious unto us, and hath delivered us from the pain +of burning fire: + for we called on him heretofore; and he is the beneficent, the merciful. + Wherefore do thou, O prophet, admonish thy people. Thou art not, by the +grace of thy LORD, a soothsayer, or a madman. +30 Do they say, He is a poet; we wait, concerning him, some adverse turn of +fortune? + Say, Wait ye my ruin: verily I wait, with you, the time of your +destruction. + Do their mature understandings bid them say this; or are they people who +perversely transgress? + Do they say, He hath forged the Koran? Verily they believe not. + Let them produce a discourse like unto it, if they speak truth. + Were they created by nothing; or were they creators of themselves? + Did they create the heavens and the earth? Verily they are not firmly +persuaded that God hath created them.d + Are the stores of thy LORD in their hands? Are they the supreme +dispensers of all things? + + c i.e., Every man is pledged unto GOD for his behaviour; and if he does +well, he redeems his pledge, but if evil, he forfeits it. + d For though they confess this with their tongues, yet they deny it by +their averseness to render him his due worship. + + 3 See the Prelim. Disc. Sect. IV. + + + Have they a ladder whereby they may ascend to heaven, and hear the +discourses of angels? Let one, therefore, who hath heard them, produce an +evident proof thereof. + Hath God daughters, and have ye sons?e +40 Dost thou ask them a reward for thy preaching? but they are laden with +debts. + Are the secrets of futurity with them; and do they transcribe the same +from the table of God's degrees? + Do they seek to lay a plot against thee? But the unbelievers are they +who shall be circumvented.f + Have they any god, besides GOD? Far be GOD exalted above the idols which +they associate with him! + If they should see a fragment of the heaven falling down upon them, they +would say, It is only a thick cloud.g + Wherefore leave them, until they arrive at their day wherein they shall +swoon for fear:h + a day, in which their subtle contrivances shall not avail them at all, +neither shall they be protected. + And those who act unjustly shall surely suffer another punishment besides +this:i but the greater part of them do not understand. + And wait thou patiently the judgment of thy LORD concerning them; for +thou art in our eye: and celebrate the praise of thy LORD, when thou risest +up; + and praise him in the night-season, and when the stars begin to +disappear. + + +______ + + +CHAPTER LIII. + +ENTITLED, THE STAR; REVEALED AT MECCA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + BY the star,k when it setteth;l + your companion Mohammed erreth not; nor is he led astray: + neither doth he speak of his own will. + It is no other than a revelation, which hath been revealed unto him. + One mighty in power, endued with understanding, taught it him:m + and he appearedn + in the highest part of the horizon. + Afterwards he approached the prophet,o and near unto him; + + e See chapter 16, p. 199, &c. + f See chapter 8, p. 128, &c. + g This was one of the judgments which the idolatrous Meccans defied +Mohammed to bring down upon them; and yet, says the text, if they should see a +part of the heaven falling on them, they would not believe it till they were +crushed to death by it.1 + h i.e., At the first sound of the trumpet.2 + i That is, besides the punishment to which they shall be doomed at the +day of judgment, they shall be previously chastised by calamities in this +life, as the slaughter at Bedr, and the seven years' famine, and also after +their death, by the examination of the sepulchre.3 + k Some suppose the stars in general, and others the Pleiades in +particular, to be meant in this place. + l Or, according to a contrary signification of the verb here used, when +it riseth. + m Namely, the angel Gabriel. + n In his natural form, in which GOD created him, and in the eastern +part of the sky. It is said that this angel appeared in his proper shape to +none of the prophets, except Mohammed, and to him only twice: once when he +received the first revelation of the Korān, and a second time when he took his +night journey to heaven; as it follows in the text. + o In a human shape. + + 1 Al Beidāwi. 2 See the Prelim. Disc. Sect. IV. p. 64. + 3 Al Beidāwi. + + + until he was at the distance of two bows' lengthp from him, or yet +nearer; +10 and he revealed unto his servant that which he revealed. + The heart of Mohammed did not falsely represent that which he saw. + Will ye therefore dispute with him concerning that which he saw?q + He also saw him another time, + by the lote-tree beyond which there is no passing:r + near it is the garden of eternal abode. + When the lote-tree covered that which it covered,s + his eyesight turned not aside, neither did it wander: + and he really beheld some of the greatest signs of his LORD.t + What think ye of Allat, and Al Uzza, +20 and Manah, that other third goddess?u + Have ye male children, and God female?x + This, therefore, is an unjust partition. + They are no other than empty names, which ye and your fathers have named +goddesses. GOD hath not revealed concerning them anything to authorize their +worship. They follow no other than a vain opinion, and what their souls +desire: yet hath the true direction come unto them from their LORD. + Shall man have whatever he wisheth for?y + The life to come and the present life are GOD'S: + and how many angels soever there be in the heavens, their intercession +shall be of no avail, + until after GOD shall have granted permission unto whom he shall please +and shall accept. + Verily they who believe not in the life to come give unto the angels a +female appellation. + But they have no knowledge herein: they follow no other than a bare +opinion; and a bare opinion attaineth not anything of truth. +30 Wherefore withdraw from him who turneth away from our admonition, and +seeketh only the present life. + This is their highest pitch of knowledge. Verily thy LORD well knoweth +him who erreth from his way; and he well knoweth him who is rightly directed. + Unto GOD belongeth whatever is in heaven and earth: that he may reward +those who do evil, according to that which they shall have wrought; and may +reward those who do well, with the most excellent reward. + As to those who avoid great crimes, and heinous sins, and are guilty only +of lighter faults; verily thy LORD will be extensive in mercy towards them. +He well knew you when he produced you out of the earth, and when ye were +embryos in your mothers' wombs: wherefore justify not yourselves: he best +knoweth the man who feareth him. + What thinkest thou of him who turneth aside from following the truth, + + p Or, as the word also signifies, two cubits' length. + q But he saw it in reality. + r This tree, say the commentators, stands in the seventh heaven, on the +right hand of the throne of GOD; and is the utmost bounds beyond which the +angels themselves must not pass; or, as some rather imagine, beyond which no +creature's knowledge can extend. + s The words seem to signify that what was under this tree exceeded all +description and number. Some suppose the whole host of angels worshipping +beneath it1 are intended, and others, the birds which sit on its branches.2 + t Seeing the wonders both of the sensible and the intellectual world.3 + u Those were three idols of the ancient Arabs, of which we have spoken +in the Preliminary Discourse.4 + As to the blasphemy which some pretend Mohammed once uttered, through +inadvertence, as he was reading this passage, see chapter 22, p. 255. + x See chapter 16, p. 199, &c. + y i.e., Shall he dictate to GOD, and name whom he pleases for his +intercessors, or for his prophet; or shall he choose a religion according to +his own fancy, and prescribe the terms on which he may claim the reward of +this life and the next?5 + + 1 Al Beidāwi. 2 Jalallo'ddin. 3 Al Beidāwi. + 4 Sect. I. p. 14, &c. +5 Al Beidāwi, Jallalo'ddin. + + + and giveth little, and covetously stoppeth his hand?z + Is the knowledge of futurity with him, so that he seeth the same?a + Hath he not been informed of that which is contained in the books of +Moses, + and of Abraham who faithfully performed his engagements? + To wit: that a burdened soul shall not bear the burden of another; +40 and that nothing shall be imputed to a man for righteousness, except his +own labor; + and that his labor shall surely be made manifest hereafter, + and that he shall be rewarded for the same with a most abundant reward; + and that unto thy LORD will be the end of all things; + and that he causeth to laugh, and causeth to weep; + and that he putteth to death, and giveth life: + and that he createth the two sexes, the male and the female, + of seed when it is emitted; + and that unto him appertaineth another production, namely, the raising of +the dead again to life hereafter; + and that he enricheth, and causeth to acquire possessions; +50 and that he is the LORD of the dog-star;b + and that he destroyed the ancient tribe of Ad, + and Thamud, and left not any of them alive; + and also the people of Noah, before them; for they were most unjust and +wicked: + and he overthrew the cities which were turned upside down;c + and that which covered them, covered them. + Which, therefore, of thy LORD'S benefits, O man, wilt thou call in +question? + This our apostle is a preacher like the preachers who preceded him. + The approaching day of judgment draweth near: there is none who can +reveal the exact time of the same, besides GOD. + Do ye, therefore, wonder at this new revelation, +60 and do ye laugh, and not weep, + spending your time in idle diversions? + But rather worship GOD, and serve him. + +_______ + +CHAPTER LIV. + +ENTITLED, THE MOON; REVEALED AT MECCA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + THE hour of judgment approacheth; and the moon hath been split in +sunder:d + + z This passage, it is said, was revealed on account of al Walid Ebn al +Mogheira, who, following the prophet one day, was reviled by an idolater for +leaving the religion of the Koreish, and giving occasion of scandal; to which +he answered, that what he did was out of apprehension of the divine vengeance: +whereupon the man offered, for a certain sum, to take the guilt of his +apostacy on himself; and the bargain being made, al Walid returned to his +idolatry, and paid the man part of what had been agreed on; but afterwards, on +farther consideration, he thought it too much, and kept back the remainder.6 + a That is, is he assured that the person with whom he made the above- +mentioned agreement will be allowed to suffer in his stead hereafter?7 + b Sirius, or the greater dog-star, was worshipped by some of the old +Arabs.1 + c viz., Sodom, and the other cities involved in her ruin. See chapter +11, p. 166. + d This passage is expounded two different ways. Some imagine the words +refer to a famous miracle supposed to have been performed by Mohammed; for it +is said that, on the infidels demanding a sign of him, the moon appeared +cloven in two,1 one part vanishing, and the other remaining; and Ebn Masśd +affirmed that he saw Mount Harā interpose between the two sections. Others +think the preter tense is here used in the prophetic style for the future, and +that the passage should be rendered, The moon shall be split in sunder: for +this, they say, is to happen at the resurrection. The former opinion is +supported by reading, according to some copies, wakad inshakka 'lkamaro, i.e., +since the moon hath already been split in sunder; the splitting of the moon +being reckoned by some to be one of the previous signs of the last day.2 + + 6 Al Beidāwi. 7 Idem. 1 See the Prelim. Disc. Sect. +I. p. 13, and Hyde, not. in Ulug. Beig. Tab. Stell. fix. p. 53. +1 See a long and fabulous account of this pretended miracle in Gagnier, Vie +de Mah. c. 19 2 Al Zamakh., al Beidāwi. + + + but if the unbelievers see a sign, they turn aside, saying, This is a +powerful charm.e + And they accuse thee, O Mohammed, of imposture, and follow their own +lusts: but everything will be immutably fixed.f + And now hath a messageg come unto them, wherein is a determent from +obstinate infidelity; + the same being consummate wisdom: but warners profit them not; + wherefore do thou withdraw from them. The day whereon the summoner shall +summon mankind to an ungrateful business,h + they shall come forth from their graves with downcast looks: numerous as +locusts scattered far abroad; + hastening with terror unto the summoner. The unbelievers shall say, This +is a day of distress. + The people of Noah accused that prophet of imposture, before thy people +rejected thee: they accused our servant of imposture, saying, He is a madman; +and he was rejected with reproach. +10 He called, therefore, upon his LORD, saying, Verily I am overpowered; +wherefore avenge me.i + So we opened the gates of heaven, with water pouring down, + and we caused the earth to break forth into springs; so that the water of +heaven and earth met, according to the decree which had been established. + And we bare him on a vessel composed of planks and nails; + which moved forward under our eyes:k as a recompense unto him who had +been ungratefully rejected. + And we left the said vessel for a sign: but is any one warned thereby? + And how severe was my vengeance, and my threatening! + Now have we made the Koran easy for admonition: but is any one admonished +thereby? + Ad charged their prophet with imposture: but how severe was my vengeance, +and my threatening! + Verily we sent against them a roaringl wind, on a day of continued ill +luck;m +20 it carried men away, as though they had been roots of palm-trees +forcibly torn up.n + And how severe was my vengeance and my threatening! + Now have we made the Koran easy for admonition: but is any one admonished +thereby? + Thamud charged the admonitions of their prophet with falsehood, + and said, Shall we follow a single man among us? verily we should then be +guilty of error, and preposterous madness: + is the office of admonition committed unto him preferably to the rest of +us? Nay; he is a liar, and an insolent fellow. + + e Or, as the participle here used may also signify, a continued series +of magic, or a transient magic illusion. + f Or will reach a final period of ruin or success in this world, and of +misery or happiness in the next, which will be conclusive and unchangeable +thenceforward for ever.3 + g i.e., The Korān, containing stories of former nations which have been +chastised for their incredulity, and threats of a more dreadful punishment +hereafter. + h That is, when the angel Israfil shall call men to judgment. + i This petition was not preferred by Noah till after he had suffered +repeated violence from his people; for it is related that one of them having +fallen upon him and almost strangled him, when he came to himself he said, O +LORD, forgive them, for they know not what they do.4 + k i.e., Under our special regard and keeping. + l Or, a cold wind. + m viz., On a Wednesday. See chapter 41, p. 356, note t. + n It is related that they sought shelter in the clefts of rocks, and in +pits, holding fast by one another; but that the wind impetuously tore them +away, and threw them down dead.5 + + 3 Al Beidāwi. 4 Idem. 5 Idem. + + + But God said to Saleh, To-morrow shall they know who is the liar, and the +insolent person: + for we will surely send the she-camel for a trial of them:o and do thou +observe them, and bear their insults with patience: + and prophesy unto them that the water shall be divided between them,p and +each portion shall be sat down to alternately. + And they called their companion:q and he took a sword,r and slew her. +30 But how severe was my vengeance, and my threatening! + For we sent against them one cry of the angel Gabriel; and they became +like the dry sticks used by him who buildeth a fold for cattle.s + And now have we made the Koran easy for admonition: but is any one +admonished thereby? + The people of Lot charged his preaching with falsehood: + but we sent against them a wind driving a shower of stones, which +destroyed them all except the family of Lot; whom we delivered early in the +morning, + through favor from us. Thus do we reward those who are thankful. + And Lot had warned them of our severity in chastising; but they doubted +of that warning. + And they demanded his guests of him, that they might abuse them: but we +put out their eyes,t + saying, Taste my vengeance, and my threatening. + And early in the morning a lasting punishmentu surprised them. Taste, +therefore, my vengeance, and my threatening. +40 Now have we made the Koran easy for admonition: but is any one +admonished thereby? + The warning of Moses also came unto the people of Pharaoh; + but they charged every one of our signs with imposture: wherefore we +chastised them with a mighty and irresistible chastisement. + Are your unbelievers, O Meccans, better than these? Is immunity from +punishment promised unto you in the scriptures? + Do they say, We are a body of men able to prevail against our enemies? + The multitude shall surely be put to flight, and shall turn their back.x + But the hour of judgment is their threatened time of punishment:y and +that hour shall be more grievous and more bitter than their afflictions in +this life. + Verily the wicked wander in error, and shall be tormented hereafter in +burning flames. + On that day they shall be dragged into the fire on their faces; and it +shall be said unto them, Taste ye the touch of hell. + All things have we created bound by a fixed decree: +50 and our command is no more than a single word,z like the twinkling of an +eye. + + o See chapter 7, p. 112, &c. + p That is, between the Thamudites and the camel. See chapter 26, p. +280, note f. + q Namely, Kodār Ebn Salef; who was not an Arab, but a stranger dwelling +among the Thamudites. See chapter 7, p. 112, note k. + r Or, as the word also imports, He became resolute and daring. + s The words may signify either the dry boughs with which, in the east, +they make folds or enclosures, to fence their cattle from wind and cold; or +the stubble and other stuff with which they litter them in those folds during +the winter season. + t So that their sockets became filled up even with the other parts of +their faces. This, it is said, was done by one stroke of the wing of the +angel Gabriel. See chapter 11, p. 166. + u Under which they shall continue till they receive their full +punishment in hell. + x This prophecy was fulfilled by the overthrow of the Koreish at Bedr. +It is related, from a tradition of Omar, that when this passage was revealed, +Mohammed professed himself to be ignorant of its true meaning; but on the day +of the battle of Bedr, he repeated these words as he was putting on his coat +of mail.1 + y i.e., The time when they shall receive their full punishment; what +they suffer in this world being only the forerunner or earnest of what they +shall feel in the next. + z viz., Kun, i.e., Be. The passage may also be rendered, The execution +of our purpose is but a single act, exerted in a moment. Some suppose it +refers to the business of the day of judgment.1 + + 1 Al Beidāwi. + + + We have formerly destroyed nations like unto you; but is any of you +warned by their example? + Everything which they do is recorded in the books kept by the guardian +angels: + and every action both small and great, is written down in the preserved +table. + Moreover the pious shall dwell among gardens and rivers, + in the assembly of truth, in the presence of a most potent king. + + +________ + + +CHAPTER LV. + +ENTITLED, THE MERCIFUL; REVEALED AT MECCA.a + +IN THE NAME OF THE MOST MERCIFUL GOD. + + THE Merciful hath taught his servant the Koran. + He created man: + he hath taught him distinct speech. + The sun and the moon run their courses according to a certain rule: + and the vegetables which creep on the ground, and the trees submit to his +disposition. + He also raised the heaven; and he appointed the balance,b + that ye should not transgress in respect to the balance: + wherefore observe a just weight; and diminish not the balance. + And the earth hath he prepared for living creatures: +10 therein are various fruits, and palm-trees bearing sheaths of flowers; + and grain having chaff, and leaves. + Which, therefore, of your LORD'S benefits will ye ungratefully deny?c + He created man of dried clay like an earthen vessel: + but he created the genii of fire clear from smoke. + Which, therefore, of your LORD'S benefits will ye ungratefully deny? + He is the LORD of the east, + and the LORD of the west.d + Which, therefore, of your LORD'S benefits will ye ungratefully deny? + He hath let loose the two seas,e that they meet each another: +20 between them is placed a bar which they cannot pass. + Which, therefore, of your LORD'S benefits will ye ungratefully deny? + From them are taken forth unions and lesser pearls. + Which, therefore, of your LORD'S benefits will ye ungratefully deny? + His also are the ships, carrying their sails aloft in the sea like +mountains. + Which, therefore, of your LORD'S benefits will ye ungratefully deny? + Every creature which liveth on the earth is subject to decay: + but the glorious and honourable countenance of thy LORD shall remain +forever. + + a Most of the commentators doubt whether this chapter was revealed at +Mecca or at Medina; or partly at the one place, and partly at the other. + b Or justice and equity in mutual dealings. + c The words are directed to the two species of rational creatures, men +and genii; the verb and the pronoun being in the dual number. + This verse is intercalated, or repeated by way of burden, throughout the +whole chapter no less than thirty-one times, which was done, as Marracci +guesses, in imitation of David.2 + d The original words are both in the dual number, and signify the +different points of the horizon at which the sun rises and sets at the summer +and winter solstice. See chapter 37, p. 334, note e. + e Of salt water and fresh;3 or the Persian and Mediterranean seas.4 + + 1 Idem. 2 See Psalm cxxxvi. 3 See cap. 25, p. 274. + 4 Al Beidāwi. + + + Which, therefore, of your LORD'S benefits will ye ungratefully deny? + Unto him do all creatures which are in heaven and earth make petition: +every day is he employed in some new work.f +30 Which, therefore, of your LORD'S benefits will ye ungratefully deny? + We will surely attend to judge you, O men and genii, at the last day. + Which, therefore, of your LORD'S benefits will ye ungratefully deny? + O ye collective body of genii and men, if ye be able to pass out of the +confines of heaven and earth,g pass forth: ye shall not pass forth but by +absolute power. + Which, therefore, of your LORD'S benefits will ye ungratefully deny? + A flame of fire without smoke, and a smoke without flameh shall be sent +down upon you; and ye shall not be able to defend yourselves therefrom. + Which, therefore, of your LORD'S benefits will ye ungratefully deny? + And when the heaven shall be rent in sunder, and shall become red as a +rose, and shall melt like ointment.i + (Which, therefore, of your LORD'S benefits will ye ungratefully deny?) + On that day neither man nor genius shall be asked concerning his sin.k +40 Which, therefore, of your LORD'S benefits will ye ungratefully deny? + The wicked shall be known by their marks;l and they shall be taken by the +forelocks, and the feet, and shall be cast into hell. + Which, therefore, of your LORD'S benefits will ye ungratefully deny? + This is hell, which the wicked deny as a falsehood: + they shall pass to and fro between the same and hot boiling water.m + Which, therefore, of your LORD'S benefits will ye ungratefully deny? + But for him who dreadeth the tribunal of his LORD are prepared two +gardens:n + (Which, therefore, of your LORD'S benefits will ye ungratefully deny?) + planted with shady trees. + Which, therefore, of your LORD'S benefits will ye ungratefully deny? +50 In each of them shall be two fountains flowing. + Which, therefore, of your LORD'S benefits will ye ungratefully deny? + In each of them shall there be of every fruit two kinds.o + Which, therefore, of your LORD'S benefits will ye ungratefully deny? + They shall repose on couches, the linings whereof shall be of thick silk +interwoven with gold: and the fruit of the two gardens shall be near at hand +together.p + Which, therefore, of your LORD'S benefits will ye ungratefully deny? + Therein shall receive them beauteous damsels, refraining their eyes from +beholding any besides their spouses: whom no man shall have deflowered before +them, neither any genius: + + f In executing those things which he hath decreed from eternity; by +giving life and death, raising one and abasing another, hearing prayers and +granting petitions, &c.5 + g To fly from the power and to avoid the decree of GOD. + h Or, as the word also signifies, molten brass, which shall be poured +on the heads of the damned. + i Or, shall appear like red leather; according to a different +signification of the original word. + k For their crimes will be known by their different marks; as it +follows in the text. This, says al Beidāwi, is to be understood of the time +when they shall be raised to life, and shall be led towards the tribunal: for +when they come to trial, they will then undergo an examination, as is declared +in several places of the Korān. + l See the Prelim. Disc. Sect. IV. p. 66, &c. + m For the only respite they shall have from the flames of hell, will be +when they are suffered to go to drink this scalding liquor. See chapter 37, +p. 336. + n i.e., One distinct paradise for men, and another for genii, or, as +some imagine, two gardens for each person; one as a reward due to his works, +and the other as a free and superabundant gift, &c. + o Some being known, and like the fruits of the earth; and others of new +and unknown species, or fruits both green and ripe. + p So that a man may reach them as he sits or lies down. + + 5 Idem, Jallalo'ddin. + + + (Which, therefore, of your LORD'S benefits will ye ungratefully deny?) + Having complexions like rubies and pearls. + Which, therefore, of your LORD'S benefits will ye ungratefully deny? +60 Shall the reward of good works be any other good? + Which, therefore, of your LORD'S benefits will ye ungratefully deny? + And besides these there shall be two other gardens:q + (Which, therefore, of your LORD'S benefits will ye ungratefully deny?) + Of a dark green.r + Which, therefore, of your LORD'S benefits will ye ungratefully deny? + In each of them shall be two fountains pouring forth plenty of water. + Which, therefore, of your LORD'S benefits will ye ungratefully deny? + In each of them shall be fruits, and palm-trees, and pomegranates. + Which, therefore, of your LORD'S benefits will ye ungratefully deny? +70 Therein shall be agreeable and beauteous damsels: + Which, therefore, of your LORD'S benefits will ye ungratefully deny? + Having fine black eyes, and kept in pavilions from public view: + Which, therefore, of your LORD'S benefits will ye ungratefully deny? + Whom no man shall have deflowered before their destined spouses, nor any +genius. + Which, therefore, of your LORD'S benefits will ye ungratefully deny? + Therein shall they delight themselves, lying on green cushions and +beautiful carpets. + Which, therefore, of your LORD'S benefits will ye ungratefully deny? + Blessed be the name of thy LORD, possessed of glory and honour! + + +______ + + +CHAPTER LVI. + +ENTITLED, THE INEVITABLE; REVEALED AT MECCA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + WHEN the inevitables day of judgment shall suddenly come, + no soul shall charge the prediction of its coming with falsehood: + it will abase some, and exalt others. + When the earth shall be shaken with a violent shock; + and the mountains shall be dashed in pieces, + and shall become as dust scattered abroad; + and ye shall be separated into three distinct classes: + the companions of the right hand; (how happy shall the companions of the +right hand be!) + and the companions of the left handt (how miserable shall the companions +of the left hand be!), + + q For the inferior classes of the inhabitants of paradise. + r From hence, says al Beidāwi, it may be inferred that these gardens +will chiefly produce herbs or the inferior sorts of vegetables, whereas the +former will be planted chiefly with fruit-trees. The following part of this +description also falls short of that of the other gardens, prepared for the +superior classes. + s The original word, the force whereof cannot well be expressed by a +single one in English, signifies a calamitous accident, which falls surely and +with sudden violence, and is therefore made use of here to design the day of +judgment. + t That is, the blessed and the damned; who may be thus distinguished +here, because the books wherein their actions are registered will be delivered +into the right hands of the former and into the left hands of the latter,1 +thought he words translated right hand and left hand do also signify happiness +and misery. + + 1 Al Beidāwi, Jallalo'ddin. + + +10 and those who have preceded others in the faith shall precede them to +paradise.u + These are they who shall approach near unto God: + they shall dwell in gardens of delight: + (There shall be many of the former religions; + and few of the last.x) + Reposing on couches adorned with gold and precious stones; + sitting opposite to one another thereon.y + Youths which shall continue in their bloom forever, shall go round about +to attend them, + with goblets, and beakers, and a cup of flowing wine: + their heads shall not ache by drinking the same, neither shall their +reason be disturbed: +20 and with fruits of the sorts which they shall choose, + and the flesh of birds of the kind which they shall desire. + And there shall accompany them fair damsels having large black eyes; +resembling pearls hidden in their shells: + as a reward for that which they shall have wrought. + They shall not hear therein any vain discourse, or any charge of sin; + but only the salutation, Peace! Peace! + And the companions of the right hand (how happy shall the companions of +the right hand be!) + shall have their abode among lote-trees free from thorns, + and trees of mauzz loaded regularly with their produce from top to +bottom; + under an extended shade, +30 near a flowing water,a + and amidst fruits in abundance, + which shall not fail, nor shall be forbidden to be gathered: + and they shall repose themselves on lofty beds.b + Verily we have created the damsels of paradise by a peculiar creation;c + and we have made them virgins,d + beloved by their husbands, of equal age with them; + for the delight of the companions of the right hand. + There shall be many of the former religions, + and many of the latter.e + + u Either the first converts to Mohammedism, or the prophets, who were +the respective leaders of their people, or any persons who have been eminent +examples of piety and virtue, may be here intended. The original words +literally rendered are, The leaders, the leaders: which repetition, as some +suppose, was designed to express the dignity of these persons and the +certainty of their future glory and happiness.2 + x i.e., There shall be more leaders, who have preceded others in faith +and good works, among the followers of the several prophets from Adam down to +Mohammed, than of the followers of Mohammed himself.3 + y See chapter 25, p. 193, note a. + z The original word Talh is the name, not only of the mauz,1 but also +of a very tall and thorny tree, which bears abundance of flowers of an +agreeable smell,2 and seems to be the Acacia. + a Which shall be conveyed in channels to such places and in such manner +as every one shall desire.3 Al Beidāwi observes that the condition of the few +who have preceded others in faith and good works, is represented by whatever +may render a city life agreeable; and that the condition of the companions of +the right hand, or the generality of the blessed, is represented by those +things which make the principal pleasure of a country life; and that this is +done to show the difference of the two conditions. + b The word translated beds, signifies also, by way of metaphor, wives +or concubines; and if the latter sense be preferred, the passage may be +rendered thus, And they shall enjoy damsels raised on lofty couches, whom we +have created, &c. + c Having created them purposely of finer materials than the females of +this world, and subject to none of those inconveniences which are natural to +the sex.4 Some understand this passage of the beatified women; who, though +they died old and ugly, shall yet be restored to their youth and beauty in +paradise.5 + d For how often soever their husbands shall go in unto them, they shall +always find them virgins. + e Father Marracci thinks this to be a manifest contradiction to what is +said above, There shall be many of the former and few of the latter: but al +Beidāwi obviates such an objection, by observing that the preceding passage +speaks of the leaders only, and those who have preceded others in faith and +good works; and the passage before us speaks of the righteous of inferior +merit and degree; so that though there be many of both sorts, yet there may be +few of one sort, comparatively speaking, in respect to the other. + + 2 Idem. 3 Idem. 1 See p. 338. 2 Vide J. +Leon. Descript. Africę, l. 2. +3 Al Beidāwi. 4 See the Prelim. Disc. Sect. IV. p. 75, &c. + 5 See ibid. p. 80. + + +40 And the companions of the left hand (how miserable shall the companions +of the left hand be!) + shall dwell amidst burning winds,f and scalding water, + under the shade of a black smoke, + neither cool nor agreeable. + For they enjoyed the pleasures of life before this, while on earth; + and obstinately persisted in a heinous wickedness: + and they said, + After we shall have died, and become dust and bones, shall we surely be +raised to life? + Shall our forefathers also be raised with us? + Say, Verily both the first and the last +50 shall surely be gathered together to judgment, at the prefixed time of a +known day. + Then ye, O men, who have erred, and denied the resurrection as a +falsehood, + shall surely eat of the fruit of the tree of al Zakkum, + and shall fill your bellies therewith: + and ye shall drink thereon boiling water; + and ye shall drink as a thirsty camel drinketh. + This shall be their entertainment on the day of judgment. + We have created you: will ye not therefore believe that we can raise you +from the dead? + What think ye? The seed which ye emit, + do ye create the same, or are we the creators thereof? +60 We have decreed death unto you all: + and we shall not be prevented. We are able to substitute others like +unto you in your stead, and to produce you again in the condition or form +which ye know not. + Ye know the original production by creation; will ye not therefore +consider that we are able to produce you by resuscitation? + What think ye? The grain which ye sow, + do ye cause the same to spring forth, or do we cause it to spring forth? + If we pleased, verily we could render the same dry and fruitless, so that +ye would not cease to wonder,g saying, + Verily we have contracted debtsh for seed and labor, but we are not +permittedi to reap the fruit thereof. + What think ye? The water which ye drink, + do ye send down the same from the clouds, or are we the senders thereof? + If we pleased, we could render the same brackish: will ye not therefore +give thanks? +70 What think ye? The fire which ye strike, + do ye produce the tree whence ye obtain the same,k or are we the +producers thereof? + We have ordained the same for an admonition,l and an advantage to those +who travel through the deserts. + Wherefore praise the name of thy LORD, the great God. + Moreover I swearm by the setting of the stars; + (and it is surely a great oath, if ye knew it;) + that this is the excellent Koran, + the original whereof is written in the preserved book: + none shall touch the same, except those who are clean.n + It is a revelation from the LORD of all creatures. +80 Will ye, therefore, despise this new revelation? + + f Which shall penetrate into the passages of their bodies. + g Or to repent of your time and labour bestowed to little purpose, &c. + h Or, We are undone. + i Or, We are unfortunate wretches, who are denied the necessaries of +life. + k See chapter 36, p. 334, note b. + l To put men in mind of the resurrection;1 which the production of fire +in some sort resembles, or, of the fire of hell.2 + m The particle la is generally supposed to be intensive in this place; +but if it be taken for a negative, the words must be translated, I will not or +do not swear, because what is here asserted is too manifest to need the +confirmation of an oath.3 + n Or, Let none touch the same, &c. Purity both of body and mind being +requisite in him who would use this book with the respect he ought, and hopes +to edify by it: for which reason these words are usually written on the +cover.4 + + 1 See cap. 36, p. 334. 2 Al Beidāwi. 3 Idem. + 4 See the Prelim. Disc. Sect. III. p. 54. + + + And do ye make this return for your food which ye receive from God, that +ye deny yourselves to be obliged to him for the same?o + When the soul of a dying person cometh up to his throat, + and ye at the same time are looking on; + (and we are nigher unto him than ye, but ye see not his true condition;) + would ye not, if ye are not to be rewarded for your action hereafter, + cause the same to return into the body, if ye speak the truth?p + And whether he be of those who shall approach near unto God,q + his reward shall be rest, and mercy, and a garden of delights: + or whether he be of the companions of the right hand, +90 he shall be saluted with the salutation, Peace be unto thee! by the +companions of the right hand, his brethren: + or whether he be of those who have rejected the true faith, + and gone astray, + his entertainment shall consist of boiling water, + and the burning of hell fire. + Verily this is a certain truth. + Wherefore praise the name of thy LORD, the great God. + + +________ + + +CHAPTER LVII. + +ENTITLED, IRON;r REVEALED AT MECCA, OR AT MEDINA.s + +IN THE NAME OF THE MOST MERCIFUL GOD. + + WHATEVER is in heaven and earth singeth praise unto GOD; and he is mighty +and wise. + His is the kingdom of heaven and earth; he giveth life, and he putteth to +death; and he is almighty. + He is the first, and the last; the manifest and the hidden: and he +knoweth all things. + It is he who created the heavens and the earth in six days, and then +ascended his throne. He knoweth that which entereth into the earth, and that +which issueth out of the same, and that which descendeth from heaven, and that +which ascendeth thereto; and he is with you, wheresoever ye be: for GOD seeth +that which ye do. + His is the kingdom of heavens and earth; and unto GOD shall all things +return. + He causeth the night to succeed the day, and he causeth the day to +succeed the night; and he knowest the innermost part of men's breasts. + Believe in GOD and his apostle, and lay out in alms a part of the wealth +whereof GOD hath made you inheritors: for unto such of you as believe, and +bestow alms, shall be given a great reward. + + o By ascribing the rains, which fertilize your lands, to the influence +of the stars.5 + Some copies instead of rizkacom, i.e., your food, read shocracom, i.e., +your gratitude; and then the passage may be rendered thus, And do ye make this +return of gratitude, for GOD'S revealing the Korān, that ye reject the same as +a fiction? + p The meaning of this obscure passage is, if ye shall not be obliged to +give an account of your actions at the last day, as by your denying the +resurrection ye seem to believe, cause the soul of the dying person to return +into his body; for ye may as easily do that as avoid the general judgment.6 + q That is, of the leaders, or first professors of the faith. + r The word occurs toward the end of the chapter. + s It is uncertain which of the two places was the scene of revelation +of this chapter. + + 35 + 5 See ibid. Sect. I. p. 25. 6 Jallal., al Beidāwi. + + + And what aileth you, that ye believe not in GOD, when the apostle +inviteth you to believe in your LORD; and he hath received your covenantt +concerning this matter, if ye believe any proposition? + It is he who hath sent down unto his servant evident signs, that he may +lead you out of darkness into light; for GOD is compassionate and merciful +unto you. +10 And what aileth you, that ye contribute not of your substance for the +defence of GOD'S true religion? Since unto GOD appertaineth the inheritance +of heaven and earth. Those among you who shall have contributed and fought in +defence of the faith, before the taking of Mecca, shall not be held equal with +those who shall contribute and fight for the same afterwards.u These shall be +superior in degree unto those who shall contribute and fight for the +propagation of the faith, after the above-mentioned success; but unto all hath +GOD promised a most excellent reward; and GOD well knoweth that which ye do. + Who is he that will lend unto GOD an acceptable loan? for he will double +the same unto him, and he shall receive moreover an honourable reward. + On a certain day, thou shalt see the true believers of both sexes: their +light shall run before them, and on their right hands;x and it shall be said +unto them, Good tidings unto you this day: gardens through which rivers flow; +ye shall remain therein forever. This will be great felicity. + On that day the hypocritical men and the hypocritical women shall say +unto those who believe, Stay for us,y what we may borrow some of your light. +It shall be answered, Return back into the world, and seek light. And a high +wall shall be set betwixt them, wherein shall be a gate, within which shall be +mercy; and without it, over against the same, the torment of hell. The +hypocrites shall call out unto the true believers, saying, Were we not with +you? They shall answer, Yea; but ye seduced your own souls by your hypocrisy; +and ye waited our ruin; and ye doubted concerning the faith; and your wishes +deceived you, until the decree of GOD came, and ye died: and the deceiver +deceived you concerning GOD. + This day, therefore, a ransom shall not be accepted of you, nor of those +who have been unbelievers. Your abode shall be hell fire: this is what ye +have deserved; and an unhappy journey shall it be thither! + Is not the time yet come unto those who believe, that their hearts should +humbly submit to the admonition of GOD, and to that truth which hath been +revealed; and that they be not as those unto whom the scripture was given +heretofore, and to whom the time of forbearance was prolonged, but their +hearts were hardened, and many of them were wicked doers? + Know that GOD quickeneth the earth, after it hath been dead. Now have we +distinctly declared our signs unto you, that ye may understand. + Verily as to the almsgivers, both men and women, and those who lend unto +GOD an acceptable loan, he will double the same unto them; and they shall +moreover receive an honourable reward. + And they who believe in GOD and his apostles, these are the men of +veracity, and the witnesses in the presence of their LORD: they shall have +their reward, and their light. But as to those who believe not, and accuse +our signs of falsehood, they shall be the companions of hell. + + t That is, ye are obliged to believe in him by the strongest arguments +and motives. + u Because afterwards there was not so great necessity for either, the +Mohammedan religion being firmly established by that great success. + x One light leading them the right way to paradise, and the other +proceeding from the book wherein their actions are recorded, which they will +hold in their right hand. + y For the righteous will hasten to paradise swift as lightning. + + + Know that this present life is only a toy and a vain amusement: and +worldly pomp, and the affectation of glory among you, and the multiplying of +riches and children, are as the plants nourished by the rain, the springing up +whereof delighteth the husbandmen; afterwards they wither, so that thou seest +the same turned yellow, and at length they become dry stubble. And in the +life to come will be a severe punishment for those who covet worldly grandeur; +20 and pardon from GOD, and favor for those who renounce it: for this +present life is no other than a deceitful provision. + Hasten with emulation to obtain pardon from your LORD, and paradise, the +extent whereof equalleth the extent of heaven and earth, prepared for those +who believe in GOD and his apostles. This is the bounty of GOD: he will give +the same unto whom he pleaseth; and GOD is endued with great bounty. + No accident happeneth in the earth, nor in your persons, but the same was +entered in the book of our decrees, before we created it: verily this is easy +with GOD: + and this is written lest ye immoderately grieve for the good which +escapeth you, or rejoice for that which happened unto you; for GOD loveth no +proud or vain-glorious person, + or those who are covetous, and command men covetousness. And whoso +turneth aside from giving alms; verily GOD is self-sufficient, worthy to be +praised. + We formerly sent our apostles with evident miracles and arguments; and we +sent down with them the scriptures and the balance,z that men might observe +justice: and we sent them down iron,a wherein is mighty strength for war,b and +various advantages unto mankind: that GOD may know who assisteth him and his +apostles in secret;c for GOD is strong and mighty. + We formerly sent Noah and Abraham, and we established in their posterity +the gift of prophecy, and the scripture: and of them some were directed, but +many of them were evil-doers. + Afterwards we caused our apostles to succeed in their footsteps; and we +caused Jesus the son of Mary to succeed them, and we gave him the gospel: and +we put in the hearts of those that followed him compassion and mercy: but as +to the monastic state, they instituted the same (we did not prescribe it to +them) only out of a desire to please GOD; yet they observed not the same as it +ought truly to have been observed. And we gave unto such of them as believed +their reward: but many of them were wicked doers. + O ye who believe in the former prophets,d fear GOD, and believe in his +apostle Mohammed: he will give you two portions of his mercy,e and he will +ordain a light wherein ye may walk, and he will forgive you; for GOD is ready +to forgive, and merciful: + that those who have received the scriptures may know that they have not +power over any of the favours of GOD,f and that good is in the hand of GOD; he +bestoweth the same on whom he pleaseth; for GOD is endued with great +beneficence. + + z i.e., A rule of justice. Some think that a balance was actually +brought down from heaven by the angel Gabriel to Noah, the use of which he was +ordered to introduce among his people. + a That is, we taught them how to dig the same from mines. Al +Zamakhshari adds, that Adam is said to have brought down with him from +paradise five things made of iron, viz., an anvil, a pair of tongs, two +hammers, a greater and a lesser, and a needle. + b Warlike instruments and weapons being generally made of iron. + c That is, sincerely and heartily. + d These words are directed to the Jews and Christians, or rather to the +latter only. + e One as a recompence for their believing in Mohammed, and the other as +a recompense for their believing in the prophets who preceded him; for they +will not lose the reward of their former religion, though it be now abrogated +by the promulgation of Islām.1 + f i.e., That they cannot expect to receive any of the favours above +mentioned, because they believe not in his apostle, and those favours are +annexed to faith in him; or, that they have not power to dispose of GOD'S +favours, particularly of the greatest of them, the gift of prophecy, so as to +appropriate the same to whom they please.1 + + + 1 Al Beidāwi. 1 Idem. + + + + +CHAPTER LVIII. + +ENTITLED, SHE WHO DISPUTED; REVEALED AT MEDINA.g + +IN THE NAME OF THE MOST MERCIFUL GOD. + + NOW hath GOD heard the speech of her who disputed with thee concerning +her husband, and made her complaint unto GOD;h and GOD hath heard your mutual +discourse: for GOD both heareth and seeth. + As to those among you who divorce their wives, by declaring that they +will thereafter regard them as their mothers; let them know that they are not +their mothers. They only are their mothers who brought them forth;i and they +certainly utter an unjustifiable saying and a falsehood: + but GOD is gracious and ready to forgive. + Those who divorce their wives by declaring that they will for the future +regard them as their mothers, and afterwards would repairk what they have +said, shall be obliged to free a captive,l before they touch one another. +That is what ye are warned to perform: and GOD is well apprised of that which +ye do. + And whoso findeth not a captive to redeem, shall observe a fast of two +consecutive months, before they touch one another. And whoso shall not be +able to fast that time, shall feed threescore poor men. This is ordained you, +that ye may believe in GOD and his apostle. These are the statutes of GOD: +and for the unbelievers is prepared a grievous torment. + Verily they who oppose GOD and his apostle shall be brought low, as the +unbelievers who preceded them were brought low. And now have we sent down +manifest signs: and an ignominious punishment awaiteth the unbelievers. + + g Some are of opinion that the first ten verses of this chapter, ending +with these words, and fear GOD, before whom ye shall be assembled, were +revealed at Mecca, and the rest at Medina.2 + h This was Khawla bint Thįlaba, the wife of Aws Ebn al Sāmat, who, +being divorced by her husband by a form in use among the Arabs in the time of +ignorance, viz., by saying to her, Thou art to me as the back of my mother,3 +came to ask Mohammed's opinion whether they were necessarily obliged to a +separation; and he told her that it was not lawful for her to cohabit with her +husband any more: to which she replying, that her husband had not put her +away, the prophet repeated his former decision, adding that such form of +speaking was by general consent understood to imply a perpetual separation. +Upon this the woman, being greatly concerned because of the smallness of her +children, went home, and uttered her complaint to GOD in prayer: and thereupon +this passage was revealed,4 allowing a man to take his wife again, +notwithstanding his having pronounced the above-mentioned form of divorce, on +doing certain acts of charity or mortification, by way of penance. + i And therefore no woman ought to be placed in the same degree of +prohibition, except those whom GOD has joined with them, as nursing mothers, +and the wives of the prophet.5 + k This seems to be here the true meaning of the original word, which +properly signifies to return, and is variously expounded by the Mohammedan +doctors. + l Which captive, according to the most received decision, ought to be a +true believer, as is ordered for the expiation of manslaughter.6 + + 2 Idem. 3 See cap. 33, p. 312. 4 Al Beidāwi, +Jallalo'ddin, &c. 5 Al Beidāwi See cap. 4, p. 56, and cap. 33, p. 319. + 6 See cap. 4, p. 64. + + + On a certain day GOD shall raise them all to life, and shall declare unto +them that which they have wrought. GOD hath taken an exact account thereof; +but they have forgotten the same: and GOD is witness over all things. + Dost thou not perceive that GOD knoweth whatever is in heaven and in +earth? There is no private discourse among three persons, but he is the +fourth of them; nor among five, but he is the sixth of them; neither among a +smaller number than this, nor a larger, but he is with them, wheresoever they +be: and he will declare unto them that which they have done, on the day of +resurrection; for GOD knoweth all things. + Hast thou not observed those who have been forbidden to use clandestine +discourse, but afterwards return to what they have been forbidden, and +discourse privily among themselves of wickedness, and enmity, and disobedience +towards the apostle?m And when they come unto thee, they salute thee with +that form of salutation wherewith GOD doth not salute thee;n and they say +among themselves, by way of derision, Would not GOD punish us for what we say, +if this man were a prophet? Hell shall be their sufficient punishment: they +shall go down into the same to be burned; and an unhappy journey shall it be! +10 O true believers, when ye discourse privily together, discourse not of +wickedness, and enmity, and disobedience towards the apostle; but discourse of +justice and piety: and fear GOD, before whom ye shall be assembled. + Verily the clandestine discourse of the infidels proceedeth from Satan, +that he may grieve the true believers: but there shall be none to hurt them in +the least, unless by the permission of GOD; wherefore in GOD let the faithful +trust. + O true believers, when it is said unto you, Make room in the assembly; +make room:o GOD will grant you ample room in paradise. And when it is said +unto you, Rise up; rise up: GOD will raise those of you who believe, and those +to whom knowledge is given, to superior degrees of honour; and GOD is fully +apprised of that which ye do. + O true believers, when ye go to speak with the apostle, give alms +previously to your discoursing with him;p this will be better for you, and +more pure. But if ye find not what to give, verily GOD will be gracious and +merciful unto you. + Do ye fear to give alms previously to your discoursing with the prophet, +lest ye should impoverish yourselves? Therefore if ye do it not, and GOD is +gracious unto you, by dispensing with the said precept for the future, be +constant at prayer, and pay the legal alms; and obey GOD and his apostle in +all other matters: for GOD well knoweth that which ye do. + + m That is, the Jews and hypocritical Moslems, who caballed privately +together against Mohammed, and made signs to one another when they saw the +true believers; and this they continued to do, notwithstanding they were +forbidden. + n It seems they used, instead of Al salām aleica, i.e., Peace be upon +thee, to say, Al sām aleica, i.e., Mischief on thee, &c.1 + o In this passage the Moslems are commanded to give place, in the +public assemblies, to the prophet and the more honourable of his companions; +and not to press and crowd upon him, as they used to do, out of a desire of +being near him, and hearing his discourse. + p To show your sincerity, and to honour the apostle. It is doubted +whether this be a counsel or a precept; but, however, it continued but a very +little while in force, being agreed on all hands to be abrogated by the +following passage, Do ye fear to give alms, &c.2 + + 1 Al Beidāwi, Jallalo'ddin. 2 Idem + + + Hast thou not observed those who have taken for their friends a people +against whom GOD is incensed?q They are neither of you, nor of them:r and +they swear to a lies knowingly. + GOD hath prepared for them a grievous punishment; for it is evil which +they do. + They have taken their oaths for a cloak, and they have turned men aside +from the way of GOD: wherefore a shameful punishment awaiteth them; + neither their wealth nor their children shall avail them at all against +GOD. These shall be the inhabitants of hell fire; they shall abide therein +forever. + On a certain day GOD shall raise them all: then will they swear unto him, +as they swear now unto you, imagining that it will be of service to them. Are +they not liars? +20 Satan hath prevailed against them, and hath caused them to forget the +remembrance of GOD. These are the party of the devil; and shall not the party +of the devil be doomed to perdition? + Verily they who oppose GOD and his apostle shall be placed among the most +vile. GOD hath written, Verily I will prevail, and my apostles: for GOD is +strong and mighty. + Thou shalt not find people who believe in GOD and the last day to love +him who opposeth GOD and his apostle; although they be their fathers, or their +sons, or their brethren, or their nearest relations. In the hearts of these +hath GOD written faith; and he hath strengthened them with his spirit: and he +will lead them into gardens, beneath which rivers flow, to remain therein +forever. GOD is well pleased in them; and they are well pleased in him. +These are the party of GOD: and shall not the party of GOD prosper? + + +________ + + + +CHAPTER LIX. + +ENTITLED, THE EMIGRATION;t REVEALED AT MEDINA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + WHATEVER is in heaven and earth celebrateth the praise of GOD: and he is +the mighty, the wise. + + q i.e., The Jews. + r Being hypocrites, and wavering between the two parties. + s i.e., They have solemnly professed Islām, which they believe not in +their hearts. + t The original word signifies the quitting or removing from one's +native country or settlement, to dwell elsewhere, whether it be by choice or +compulsion. + + + + It was he who caused those who believed not, of the people who receive +the scripture, to depart from their habitations at the first emigration.u Ye +did not think that they would go forth: and they thought that their fortresses +would protect them against GOD. But the chastisement of GOD came upon them, +from whence they did not expect; and he cast terror into their hearts. They +pulled down their houses with their own hands,x and the hands of the true +believers. Wherefore take example from them, O ye who have eyes. + And if GOD had not doomed them to banishment, he had surely punished them +in this world:y and in the world to come they shall suffer the torment of hell +fire. + This, because they opposed GOD and his apostle: and whoso opposeth GOD, +verily GOD will be severe in punishing him. + What palm-trees ye cut down, or left standing on their roots, were so cut +down or left by the will of GOD; and that he might disgrace the wicked doers. + And as to the spoils of these people which GOD hath granted wholly to his +apostle,z ye did not push forward any horses or camels against the same;a but +GOD giveth unto his apostles dominion over whom he pleaseth: for GOD is +almighty. + The spoils of the inhabitants of the towns which GOD hath granted to his +apostle are due unto GOD and to the apostle, and to him who is of kin to the +apostle, and the orphans, and the poor, and the traveller; that they may not +be forever divided in a circle among such of you as are rich. What the +apostle shall give you, that accept; and what he shall forbid you, that +abstain from: and fear GOD; for GOD is severe in chastising. + A part also belongeth to the poor Mohājerīn,b who have been dispossessed +of their houses and their substance, seeking favor from GOD, and his good- +will, and assisting GOD and his apostle. These are the men of veracity. + + u The people here intended were the Jews of the tribe of al Nadīr, who +dwelt in Medina, and when Mohammed fled thither from Mecca, promised him to +stand neuter between him and his opponents, and made a treaty with him to that +purpose. When he had gained the battle of Bedr, they confessed that he was +the prophet described in the law: but upon his receiving that disgrace at +Ohod, they changed their note; and Caab Ebn al Ashraf, with forty horse, went +and made a league with Abu Sofiān, which they confirmed by oath. Upon this, +Mohammed got Caab dispatched, and, in the fourth year of the Hejra, set +forward against al Nadīr, and besieged them in their fortress, which stood +about three miles from Medina, for six days, at the end of which they +capitulated, and were allowed to depart, on condition that they should +entirely quit that place: and accordingly some of them went into Syria, and +others to Khaibar and Hira.1 + This was the first emigration, mentioned in the passage before us. The +other happened several years after, in the reign of Omar, when that Khalīf +banished those who had settled at Khaibar, and obliged them to depart out of +Arabia.2 + Dr. Prideaux, speaking of Mohammed's obliging those of al Nadīr to quit +their settlements, says that a party of his men pursued those who fled into +Syria, and having overtaken them, put them all to the sword, excepting only +one man that escaped. With such cruelty, continues he, did those barbarians +first set up to fight for that imposture they had been deluded into.3 But a +learned gentleman has already observed that this is all grounded on a mistake, +which the doctor was led into by an imperfection in the printed edition of +Elmacinus; where, after mentioning the expulsion of the Nadīrites, are +inserted som e incoherent words relating to another action which happened the +month before, and wherein seventy Moslems, instead of putting others to the +sword, were surprised and put to the sword themselves, together with their +leader al Mondar Ebn Omar, Caab Ebn Zeid alone escaping.4 + x Doing what damage they could, that the Moslems might make the less +advantage of what they were obliged to leave behind them. + y By delivering them up to slaughter and captivity, as he did those of +Koreidha. + z It is remarkable that in this expedition the spoils were not divided +according to the law given for that purpose in the Korān,5 but were granted to +the apostle, and declared to be entirely in his disposition. And the reason +was, because the place was taken without the assistance of horse, which became +a rule for the future.6 + a For the settlement of those of al Nadīr being so near Medina, the +Moslems went all on foot thither, except only the prophet himself.7 + b Wherefore Mohammed distributed those spoils among the Mohājerīn, or +those who had fled from Mecca, only, and gave no part thereof to the Ansārs, +or those of Medina, except only to three of them, who were in necessitous +circumstances.8 + + 1 Al Beidāwi, Jallal. &c. Vide Abulf. Vit. Moh. c. 35. 2 +Idem interp. 3 Prid. Life of Mah. p. 82. +4 Vide Gagnier, not. in Abulf. Vit. Moh. p. 72. 5 Cap. 8, p. 130. + 6 Vide Abulf. Vit. Moh. p. 91. +7 Al Beidāwi. 8 Idem. Vide Abulf. ubi sup. p. 72. + + + And they who quietly possessed the town of Medina, and professed the +faith without molestation, before them,c love him who hath fled unto them, and +find in their breasts no want of that which is given the Mohājerīn,d but +prefer them before themselves, although there be indigence among them. And +whoso is preserved from the covetousness of his own soul, those shall surely +prosper. +10 And they who have come after theme say, O LORD, forgive us and our +brethren who have preceded us in the faith, and put not into our hearts ill- +will against those who have believed: O LORD, verily thou art compassionate +and merciful. + Hast thou not observed them who play the hypocrites? They say unto their +brethren who believe not, of those who have received the scriptures,f Verily +if ye be expelled your habitations, we will surely go forth with you; and we +will not pay obedience, in your respect, unto any one forever: and if ye be +attacked, we will certainly assist you. But GOD is witness that they are +liars. + Verily if they be expelled, they will not go forth with them: and if they +be attacked, they will not assist them;g and if they do assist them, they will +surely turn their backs: and they shall not be protected. + Verily ye are stronger than they, by reason of the terror cast into their +breasts from GOD. This, because they are not people of prudence. + They will not fight against you in a body, except in fenced towns, or +from behind walls. Their strength in war among themselves is great:h thou +thinkest them to be united; but their hearts are divided. This, because they +are people who do not understand. + Like those who lately preceded them,i they have tasted the evil +consequence of their deed; and a painful torment is prepared for them +hereafter. + Thus have the hypocrites deceived the Jews: like the devil, when he saith +unto a man, Be thou an infidel; and when he is become an infidel, he saith, +Verily I am clear of thee; for I fear GOD, the LORD of all creatures. + Wherefore the end of them both shall be that they shall dwell in hell +fire, abiding therein forever: and this shall be the recompense of the unjust. + O true believers, fear GOD; and let a soul look what it sendeth before +for the morrow:k and fear GOD, for GOD is well acquainted with that which ye +do. + And be not as those who have forgotten GOD, and whom he hath caused to +forget their own souls: these are the wicked doers. +20 The inhabitants of hell fire and the inhabitants of paradise shall not +be held equal. The inhabitants of paradise are they who shall enjoy felicity. + If we had sent down this Koran on a mountain, thou wouldest certainly +have seen the same humble itself, and cleave in sunder for fear of GOD. These +similitudes do we propose unto men, that they may consider. + He is GOD, besides whom there is no GOD; who knoweth that which is +future, and that which is present: he is the most Merciful; + + c That is, the Ansārs; who enjoyed their houses and the free exercise +of their religion before the Hejra, while the converts of Mecca were +persecuted and harassed by the idolaters. + d i.e., And bear them no grudge or envy on that account. + e The persons here meant seem to be those who fled from Mecca after +Mohammed began to gain strength, and his religion had made a considerable +progress. + f That is, the Jews of the tribe of al Nadīr. + g And it happened accordingly; for Ebn Obba and his confederates wrote +to the Nadīrites to this purpose, but never performed their promise.1 + h i.e., It is not their weakness or cowardice which makes them decline +a field battle with you, since they show strength and valour enough in their +wars with one another; but both fail them when they enter into the lists with +GOD and his apostle. + i viz., The idolaters who were slain at Bedr; or the Jews of Kainokā, +who were plundered and sent into exile before those of al Nadīr. + k That is, for the next life, which may be called the morrow, as this +present life may be called to-day. + + 1 Al Beidāwi. + + + he is GOD, besides whom there is no GOD: the King, the Holy, the Giver of +peace, the Faithful, the Guardian, the Powerful, the Strong, the most High. +Far be GOD exalted above the idols which they associate with him! + He is GOD, the Creator, the Maker, the Former. He hath most excellent +names.l Whatever is in heaven and in earth praiseth him: and he is the +Mighty, the Wise. + + +________ + + + +CHAPTER LX. + +ENTITLED, SHE WHO IS TRIED;m REVEALED AT MEDINA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + O TRUE believers, take not my enemy and your enemy for your friends,n +showing kindness towards them; since they believe not in the truth which hath +come unto you, having expelled the apostle and yourselves from your native +city, because ye believe in GOD, your LORD. If ye go forth to fight in +defence of my religion, and out of a desire to please me, and privately show +friendship unto them;o verily I well know that which ye conceal, and that +which ye discover: and whoever of you doth this, hath already erred from the +straight path. + If they get the better of you, they will be enemies unto you, and they +will stretch forth their hands and their tongues against you with evil: and +they earnestly desire that ye should become unbelievers. + Neither your kindred nor your children will avail you at all on the day +of resurrection, which will separate you from one another: and GOD seeth that +which ye do. + Ye have an excellent pattern in Abraham, and those who were with him, +when they said unto their people, Verily we are clear of you, and of the idols +which ye worship, besides GOD: we have renounced you; and enmity and hatred is +begun between us and you forever, until ye believe in GOD alone: except +Abraham's saying unto his father, Verily I will beg pardon for thee:p but I +cannot obtain aught of GOD in thy behalf. O LORD, in thee do we trust, and +unto thee are we turned; and before thee shall we be assembled hereafter. + + l See cap. 7, p. 123, note x. + m This chapter bears this title because it directs the women who desert +and come over from the infidels to the Moslems to be examined, and tried +whether they be sincere in their profession of the faith. + n This passage was revealed on account of Hateb Ebn Abi Balpaa, who +understanding that Mohammed had a design to surprise Mecca, wrote a letter to +the Koreish, giving them notice of the intended expedition, and advised them +to be on their guard: which letter he sent by Sarah, a maid-servant belonging +to the family of Hāshem. The messenger had not been gone long, before Gabriel +discovered the affair to the prophet, who immediately sent after her; and +having intercepted the letter, asked Hateb how he came to be guilty of such an +action? To which he replied that it was not out of infidelity, or a desire to +return to idolatry, but merely to induce the Koreish to treat his family, +which was still at Mecca, with some kindness; adding that he was well assured +his intelligence would be of no service at all to the Meccans, because he was +satisfied GOD would take vengeance on them. Whereupon Mohammed received his +excuse and pardoned him; but it was thought proper to forbid any such +practices for the future.1 + o The verb here used has also a contrary signification, according to +which the words may be rendered, and yet openly show friendship unto them. + p For in this Abraham's example is not to be followed. See chapter 9, +p. 148. + + 1 Idem. Vide Abulf. Vit. Moh. p. 192. + + + O LORD, suffer us not to be put to trial by the unbelievers:q and forgive +us, O LORD; for thou art mighty and wise. + Verily ye have in them an excellent example, unto him who hopeth in GOD +and the last day: and whoso turneth back; verily GOD is self-sufficient, and +praiseworthy. + Peradventure GOD will establish friendship between yourselves and such of +them as ye now hold for enemies:r for GOD is powerful; and GOD is inclined to +forgive, and merciful. + As to those who have not borne arms against you on account of religion, +nor turned you out of your dwellings, GOD forbiddeth you not to deal kindly +with them, and to behave justly towards them:s for GOD loveth those who act +justly. + But as to those who have borne arms against you on account of religion, +and have dispossessed you of your habitations, and have assisted in +dispossessing you, GOD forbiddeth you to enter into friendship with them: and +whosoever of you entereth into friendship with them, those are unjust doers. +10 O true believers, when believing women come unto you as refugees, try +them: GOD well knoweth their faith. And if ye know them to be true believers, +send them not back to the infidels: they are not lawful for the unbelievers to +have in marriage; neither are the unbelievers lawful for them. But give their +unbelieving husbands what they shall have expended for their dowers.t Nor +shall it be any crime in you if ye marry them, provided ye give them their +dowries.u And retain not the patronage of the unbelieving women: but demand +back that which ye have expended for the dowry of such of your wives as go +over to the unbelievers; and let them demand back that which they have +expended for the dowry of those who come over to you. This is the judgment of +GOD, which he establisheth among you: and GOD is knowing and wise. + + q i.e., Suffer them not to prevail against us, lest they thence +conclude themselves to be in the right, and endeavour to make us deny our +faith by the terror of persecution.1 + r And this happened accordingly on the taking of Mecca; when Abu Sofiān +and others of the Koreish, who had till then been inveterate enemies to the +Moslems, embraced the same faith, and became their friends and brethren. Some +suppose the marriage of Mohammed with Omm Habība, the daughter of Abu Sofiān, +which was celebrated the year before, to be here intended.2 + s This passage, it is said, was revealed on account of Koteila bint +Abd'al Uzza, who having, while she was an idolatress, brought some presents to +her daughter, Asma bint Abi Becr, the latter not only refused to accept them, +but even denied her admittance.3 + t For, according to the terms of the pacification of al Hodeibiya,4 +each side was to return whatever came into their power belonging to the other; +wherefore when the Moslems were, by this passage, forbidden to restore the +married women who should come over to them, they were at the same time +commanded to make some sort of satisfaction, by returning their dowry. + It is related that, after the aforesaid pacification, while Mohammed was +yet at al Hodeibiya, Sobeia bint al Hareth, of the tribe of Aslam, having +embrace Mohammedism, her husband, Mosāfer the Makhzumite, came and demanded +her back; upon which this passage was revealed: and Mohammed, pursuant +thereto, administered to her the oath thereafter directed, and returned her +husband her dower; and then Omar married her.5 + u For what is returned to their former husbands is not to be considered +as their dower. + + 1 Al Beidāwi. 2 Vide Gagnier, not in Abulf. Vit. Moh. p. 91. + 3 Al Beidāwi. 4 See cap. 48, p. 380, &c. 5 Al +Beidāwi. + + + If any of your wivesx escape from you to the unbelievers, and ye have +your turn by the coming over of any of the unbelievers' wives to you;y give +unto those believers whose wives shall have gone away, out of the dowries of +the latter, so much as they shall have expended for the dowers of the former: +and fear GOD, in whom ye believe. + O prophet, when believing women come unto thee, and plight their faith +unto thee,z that they will not associate anything with GOD, nor steal, nor +commit fornication, nor kill their children,a nor come with a calumny which +they have forged between their hands and their feet,b nor be disobedient to +thee in that which shall be reasonable: then do thou plight thy faith unto +them, and ask pardon for them of GOD; for GOD is inclined to forgive, and +merciful. + O true believers, enter not into friendship with a people against whom +GOD is incensed;c they despair of the life to come,d as the infidels despair +of the resurrection of those who dwell in the graves. + +________ + +CHAPTER LXI. + +ENTITLED, BATTLE-ARRAY; REVEALED AT MECCA.e + +IN THE NAME OF THE MOST MERCIFUL GOD. + + WHATEVER is in heaven and in earth celebrateth the praise of GOD; for he +is mighty and wise. + O true believers, why do ye say that which ye do not?f + It is most odious in the sight of GOD, that ye say that which ye do not. + Verily GOD loveth those who fight for his religion in battle-array, as +though they were a well-compacted building. + Remember when Moses said unto his people, O my people, why do ye injure +me;g since ye know that I am the apostle of GOD sent unto you? And when they +had deviated from the truth, GOD made their hearts to deviate from the right +way; for GOD directeth not wicked people. + + x Literally, anything of your wives; which some interpret, any part of +their dowry. + y Or, as the original verb may also be translated, and ye take spoils; +in which case the meaning will be, that those Moslems, whose wives shall have +gone over to the infidels, shall have a satisfaction for their dower out of +the next booty. This law, they saw, was given because of the idolaters, after +the preceding verse had been revealed, refused to comply therewith, or to make +any return of the dower of those women who went over to them from the +Moslems;1 so that the latter were obliged to indemnify themselves as they +could. + z See the Prelim. Disc. Sect. II. p. 37. Some are of opinion that this +passage was not revealed till the day of the taking of Mecca; when, after +having received the solemn submission of the men, he proceeded to receive that +of the women.2 + a See chapter 81. + b Jallalo'ddin understands these words of their laying their spurious +children to their husbands. + c i.e., The infidels in general; or the Jews in particular.3 + d By reason of their infidelity; or because they well know they cannot +expect to be made partakers of the happiness of the next life, by reason of +their rejecting of the prophet foretold in the law, and whose mission is +confirmed by miracles.4 + e Or, as some rather judge, at Medina; which opinion is confirmed by +the explication in the next note. + f The commentators generally suppose these words to be directed to the +Moslems, who, notwithstanding they had solemnly engaged to spend their lives +and fortunes in defence of their faith, yet shamefully turned their backs at +the battle of Ohod.5 They may, however, be applied to hypocrites of all +sorts, whose actions contradict their words. + g viz., By your disobedience; or by maliciously aspersing me.6 + + 1 Idem. 2 Idem. 3 See cap. I, p. 1. 4 Al +Beidāwi. 5 Cap. 3, p. 45, &c. +6 See cap. 33, p. 320. + + + And when Jesus the Son of Mary said, O children of Israel, verily I am +the apostle of GOD sent unto you, confirming the law which was delivered +before me, and bringing good tidings of an apostle who shall come after me, +and whose name shall be Ahmed.i And when he produced unto them evident +miracles, they said, This is manifest sorcery. + But who is more unjust than he who forgeth a lie against GOD, when he is +invited unto Islam? And GOD directeth not the unjust people. + They seek to extinguish GOD'S light with their mouths: but GOD will +perfect his light, though the infidels be averse thereto. + It is he who hath sent his apostle with the direction, and the religion +of truth, that he may exalt the same above every religion, although the +idolaters be averse thereto. +10 O true believers, shall I show you a merchandise which will deliver you +from a painful torment hereafter? + Believe in GOD and his apostle; and defend GOD'S true religion with your +substance, and in your own persons. This will be better for you, if ye knew +it. + He will forgive you your sins, and will introduce you into gardens +through which rivers flow, and agreeable habitations in gardens of perpetual +abode. This will be great felicity. + And ye shall obtain other things which ye desire, namely, assistance from +GOD, and a speedy victory. And do thou bear good tidings to the true +believers. + O true believers, be ye assistants of GOD; as Jesus the son of Mary said +to the apostles, Who will be my assistants with respect to GOD?k The apostles +answered, We will be the assistants of GOD. So a part of the children of +Israel believed, and a part believed not:l but we strengthened those who +believed, above their enemy; wherefore they became victorious over them. + + +______ + + +CHAPTER LXII. + +ENTITLED, THE ASSEMBLY; REVEALED AT MEDINA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + WHATEVER is in heaven and earth praiseth GOD; the King, the Holy, the +Mighty, the Wise. + + i For Mohammed also bore the name of Ahmed; both names being derived +from the same root, and nearly of the same signification. The Persian +paraphrast, to support what is here alleged, quotes the following words of +Christ, I go to my father, and the Paraclete shall come:7 the Mohammedan +doctors unanimously teaching that by the Paraclete (or, as they choose to read +it, the Periclyte, or Illustrious) their prophet is intended, and no other.8 + k See chapter 3, p. 38. + l Either by rejecting him, or by affirming him to be GOD, and the son +of GOD.9 + + 7 See John xvi. 7, &c. 8 See the Prelim. Disc. Sect. IV. p. 58. + 9 Jallalo'ddin. + + + It is he who hath raised up amidst the illiterate Arabians an apostle +from among themselves,m to rehearse his signs unto them, and to purify them, +and to teach them the scriptures and wisdom; whereas before they were +certainly in a manifest error; + and others of them have not yet attained unto them, by embracing the +faith; though they also shall be converted in God's good time; for he is +mighty and wise. + This is the free grace of GOD: he bestoweth the same on whom he pleaseth: +and GOD is endued with great beneficence. + The likeness of those who were charged with the observance of the law, +and then observed it not, is as the likeness of an ass laden with books.n How +wretched is the likeness of the people who charge the signs of GOD with +falsehood! and GOD directeth not the unjust people. + Say, O ye who follow the Jewish religion, if ye say that ye are the +friends of GOD above other men, wish for death,o if ye speak truth. + But they will never wish for it, because of that which their hands have +sent before them:p and GOD well knoweth the unjust. + Say, Verily death, from which ye fly, will surely meet you: then shall ye +be brought before him who knoweth as well what is concealed as what is +discovered; and he will declare unto you that which ye have done. + O true believers, when ye are called to prayer on the day of assembly,q +hasten to the commemoration of GOD and leave merchandising. This will be +better for you, if you knew it. +10 And when prayer is ended, then disperse yourselves through the land as +ye list, and seek gain of the liberality of GOD:r and remember GOD frequently, +that ye may prosper. + But when they see any merchandising, or sport, they flock thereto, and +leave thee standing up in the pulpit.s Say, The reward which is with GOD is +better than any sport or merchandise: and GOD is the best provider. + + m See the Prelim. Disc. Sect. II. p. 32. + n Because they understand not the prophecies contained in the law, +which bear witness to Mohammed, no more than the ass does the books he +carries. + o i.e., Make it your request to GOD that he would translate you from +this troublesome world to a state of never-fading bliss. + p See chapter 2, p. 11. + q That is, Friday, which being more peculiarly set apart by Mohammed +for the public worship of GOD, is therefore called Yawm al jomį, i.e., the day +of the assembly or congregation; whereas before it was called al Arūba. The +first time this day was particularly observed, as some say, was on the +prophet's arrival at Medina, into which city he made his first entry on a +Friday: but others tell us that Caab Ebn Lowa, one of Mohammed's ancestors, +gave the day its present name, because on that day the people used to be +assembled before him.1 One reason given for the observation of Friday, +preferably to any other day of the week, is because on that day GOD finished +the creation.2 + By returning to your commerce and worldly occupations, if ye think fit: +for the Mohammedans do not hold themselves obliged to observe the day of their +public assembly with the same strictness as the Christians and Jews do their +respective Sabbath; or particularly to abstain from work, after they have +performed their devotions. Some, however, from a tradition of their prophet, +are of opinion that works of charity, and religious exercises, which may draw +down the blessing of GOD, are recommended in this passage. + r It is related that one Friday, while Mohammed was preaching, a +caravan of merchants happened to arrive with their drums beating, according to +custom; which the congregation hearing, they all ran out of the mosque to see +them, except twelve only.3 + + 1 Al Beidāwi. 2 Vide Gol. in Alfrag p. 15. 3 Al +Beidāwi, Jallalo'ddin. + + + CHAPTER LXIII. + +ENTITLED, THE HYPOCRITES; REVEALED AT MEDINA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + WHEN the hypocrites come unto thee, they say, We bear witness that thou +art indeed the apostle of GOD. And GOD knoweth that thou art indeed his +apostle: but GOD beareth witness that the hypocrites are certainly liars. + They have taken their oaths for a protection, and they turn others aside +from the way of GOD: it is surely evil which they do. + This is testified of them, because they believed, and afterwards became +unbelievers: wherefore a seal is set on their hearts, and they shall not +understand. + When thou beholdest them, their persons please thee:t and if they speak, +thou hearest their discourse with delight. They resemble pieces of timber set +up against a wall.u They imagine every shout to be against them.x They are +enemies: wherefore beware of them. GOD curse them: how are they turned aside +from the truth! + And when it is said unto them, Come, that the apostle of GOD may ask +pardon for you; they turn away their heads, and thou seest them retire big +with disdain. + It shall be equal unto them, whether thou ask pardon for them, or do not +ask pardon for them: GOD will by no means forgive them; for GOD directeth not +the prevaricating people. + These are the men who say to the inhabitants of Medina, Do not bestow +anything on the refugees who are with the apostle of GOD, that they may be +obliged to separate from him. Whereas unto GOD belong the stores of heaven +and earth: but the hypocrites do not understand. + They say, Verily, if we return to Medina, the worthier shall expel thence +the meaner.y Whereas superior worth belongeth unto GOD and his apostle, and +the true believers: but the hypocrites know it not. + O true believers, let not your riches or your children divert you from +the remembrance of GOD: for whosoever doth this, they will surely be losers. +10 And give alms out of that which we have bestowed on you; before death +come unto one of you, and he say, O LORD, wilt thou not grant me respite for a +short term: that I may give alms, and become one of the righteous? + For GOD will by no means grant further respite to a soul, when its +determined time is come: and GOD is fully apprised of that which ye do. + + t The commentators tell us, that Abdallah Ebn Obba, a chief hypocrite, +was a tall man of a very graceful presence, and of a ready and eloquent +tongue; and used to frequent the prophet's assembly, attended by several like +himself; and that these men were greatly admired by Mohammed, who was taken +with their handsome appearance, and listened to their discourse with +pleasure.1 + u Being tall and big, but void of knowledge and consideration.2 + x Living under continual apprehensions; because they are conscious of +their hypocrisy towards GOD, and their insincerity towards the Moslems. + y These, as well as the preceding, were the words of Ebn Obba to one of +Medina, who in a certain expedition quarrelling with an Arab of the desert +about water, received a blow on the head with a stick, and made his complaint +thereof to him.3 + + 1 Al Beidāwi 2 Idem. 3 Idem. + + + CHAPTER LXIV + +ENTITLED, MUTUAL DECEIT; REVEALED AT MECCA.z + +IN THE NAME OF THE MOST MERCIFUL GOD. + + WHATEVER is in heaven and earth celebrateth the praises of GOD: his is +the kingdom, and unto him is the praise due; for he is almighty. + It is he who hath created you; and one of you is predestined to be an +unbeliever, and another of you is predestined to be a believer: and GOD +beholdeth that which ye do. + He hath created the heavens and the earth with truth; and he hath +fashioned you, and given you beautiful forms: and unto him must ye all go. + He knoweth whatever is in heaven and earth: and he knoweth that which ye +conceal, and that which ye discover; for GOD knoweth the innermost part of +men's breasts. + Have ye not been acquainted with the story of those who disbelieved +heretofore, and tasted the evil consequence of their behavior? And for them +is prepared in the life to come a tormenting punishment. + This shall they suffer, because their apostles came unto them with +evident proofs of their mission, and they said, Shall men direct us? +Wherefore they believed not, and turned their backs. But GOD standeth in need +of no person: for GOD is self-sufficient, and worthy to be praised. + The unbelievers imagine that they shall not be raised again. Say, Yea, +by my LORD, ye shall surely be raised again; then shall ye be told that which +ye have wrought; and this is easy with GOD. + Wherefore believe in GOD and his apostle, and the light which we have +sent down: for GOD is well acquainted with that which ye do. + On a certain day he shall assemble you, at the day of the general +assembly: that will be the day of mutual deceit.a And whoso shall believe in +GOD, and shall do that which is right, from him will he expiate his evil +deeds, and he will lead him into gardens beneath which rivers flow, to remain +therein forever. This will be great felicity. +10 But they who shall not believe, and shall accuse our signs of falsehood, +those shall be the inhabitants of hell fire, wherein they shall remain +forever; and a wretched journey shall it be thither! + No misfortune happeneth but by the permission of GOD; and whoso believeth +in GOD, he will direct his heart: and GOD knoweth all things. + Wherefore obey GOD, and obey the apostle: but if ye turn back, verily the +duty incumbent on our apostle is only public preaching. + GOD! there is no GOD but he: wherefore in GOD let the faithful put their +trust. + O true believers, verily of your wives and your children ye have an +enemy:b wherefore beware of them. But if ye pass over their offences, and +pardon, and forgive them;c GOD is likewise inclined to forgive, and merciful. + + z The commentators are not agreed whether this chapter was revealed at +Mecca, or at Medina; or partly at the one place, and partly at the other. + a When the blessed will deceive the damned, by taking the places which +they would have had in paradise had they been true believers; and +contrariwise.1 + b For these are apt to distract a man from his duty, especially in time +of distress;2 a married man caring for the things that are of this world, +while the unmarried careth for the things that belong to the LORD.3 + c Considering that the hindrance they may occasion you proceeds from +their affection, and their ill bearing your absence in time of war, &c. + + 1 Idem, Jallalo'ddin, Yahya. 2 Idem. 3 See I Cor. vii. +25, &c. + + + Your wealth and your children are only a temptation; but with GOD is a +great reward. + Wherefore fear GOD, as much as ye are able; and hear, and obey: and give +alms, for the good of your souls; for whoso is preserved from the covetousness +of his own soul, they shall prosper. + If ye lend unto GOD an acceptable loan, he will double the same unto you, +and will forgive you: for GOD is grateful, and long-suffering, + knowing both what is hidden, and what is divulged; the Mighty, the Wise. + + +________ + + + +CHAPTER LXV. + +ENTITLED, DIVORCE; REVEALED AT MEDINA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + O PROPHET, when ye divorce women, put them away at their appointed term;d +and compute the term exactly: and fear GOD, your LORD. Oblige them not to go +out of their apartments, neither let them go out, until the term be expired, +unless they be guilty of manifest uncleanness. These are the statutes of GOD: +and whoever transgresseth the statutes of GOD assuredly injureth his own soul. +Thou knowest not whether GOD will bring something new to pass, which may +reconcile them after this. + And when they shall have fulfilled their term, either retain them with +kindness, or part from them honourably: and take witnesses from among you, men +of integrity; and give your testimony as in the presence of GOD. This +admonition is given unto him who believeth in GOD and the last day: and whoso +feareth GOD, unto him will he grant a happy issue out of all his afflictions, +and he will bestow on him an ample provision from whence he expecteth it not: + and whoso trusteth in GOD, he will be his sufficient support; for GOD +will surely attain his purpose. Now hath GOD appointed unto everything a +determined period. + As to such of your wives as shall despair having their courses, by reason +of their age; if ye be in doubt thereof, let their term be three months: and +let the same be the term of those who have not yet had their courses. But as +to those who are pregnant, their term shall be, until they be delivered of +their burden.e And whoso feareth GOD, unto him will he make his command easy. + This is the command of GOD, which he hath sent down unto you. And whoso +feareth GOD, he will expiate his evil deeds from him, and will increase his +reward. + + d That is, when they shall have had their courses thrice after the time +of their divorce, if they prove not to be with child; or, if they prove with +child, when they shall have been delivered.1 Al Beidāwi supposes husbands are +hereby commanded to divorce their wives while they are clean; and says that +the passage was revealed on account of Ebn Omar, who divorced his wife when +she had her courses upon her, and was therefore obliged to take her again. + e See chapter 2, p. 24. + + 1 cap. 2, p. 24. + + + Suffer the women whom ye divorce to dwell in some part of the houses +wherein ye dwell; according to the room and conveniences of the habitations +which ye possess: and make them not uneasy, that ye may reduce them to +straits. And if they be with child, expend on them what shall be needful, +until they be delivered of their burden. And if they suckle their children +for you, give them their hire;f and consult among yourselves, according to +what shall be just and reasonable. And if ye be put to a difficulty herein, +and another woman shall suckle the child for him, + let him who hath plenty expend proportionably in the maintenance of the +mother and the nurse, out of his plenty: and let him whose income is scanty +expend in proportion out of that which GOD hath given him. GOD obligeth no +man to more than he hath given him ability to perform: GOD will cause ease to +succeed hardship. + How many cities have turned aside from the command of the LORD and his +apostles! Wherefore we brought them to a severe account; and we chastised +them with a grievous chastisement: + and they tasted the evil consequence of their business; and the end of +their business was perdition. +10 GOD hath prepared for them a severe punishment: wherefore fear GOD, O ye +who are endued with understanding. + True believers, now hath GOD sent down unto you an admonition, an apostle +who may rehearse unto you the perspicuous signs of GOD; that he may bring +forth those who believe and do good works, from darkness into light. And +whoso believeth in GOD, and doth that which is right, him will he lead into +gardens beneath which rivers flow, to remain therein forever: now hath GOD +made an excellent provision for him. + It is GOD who hath created seven heavens, and as many different stories +of the earth: the divine command descendeth between them;g that ye may know +that GOD is omnipotent, and that GOD comprehendeth all things by his +knowledge. + + +________ + + + +CHAPTER LXVI. + +ENTITLED, PROHIBITION; REVEALED AT MEDINA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + O PROPHET, why holdest thou that to be prohibited which GOD hath allowed +thee, seeking to please thy wives;h since GOD is inclined to forgive, and +merciful? + + f Which ought at least to be sufficient to maintain and clothe them +during the time of suckling. See chapter 2, p. 25. + g Penetrating and pervading them all with absolute efficacy. + + + + GOD hath allowed you the dissolution of your oaths:i and GOD is your +master; and he is knowing and wise. + When the prophet intrusted as a secret unto one of his wives a certain +accident; and when she disclosed the same, and GOD made it known unto him; he +acquainted her with part of what she had done, and forbore to upbraid her with +the other part thereof. And when he had acquainted her therewith, she said, +Who hath discovered this unto thee? He answered, The knowing, the sagacious +God hath discovered it unto me.k + + h There are some who suppose this passage to have been occasioned by +Mohammed's protesting never to eat honey any more, because, having once eaten +some in the apartment of Hafsa, or of Zeinab, three other of his wives, +namely, Ayesha, Sawda, and Safia, all told him they smelt he had been eating +of the juice which distils from certain shrubs in those parts, and resembles +honey in taste and consistence, but is of a very strong flavour, and which the +prophet had a great aversion to.1 But the more received opinion is, that the +chapter was revealed on the following occasion. Mohammed having lain with a +slave of his named Mary, of Coptic extract (who had been sent him as a present +by al Mokawkas, governor of Eygpt), on the day which was due to Ayesha, or to +Hafsa, and, as some say, on Hafsa's own bed, while she was absent; and this +coming to Hafsa's knowledge, she took it extremely ill, and reproached her +husband so sharply that, to pacify her, he promised, with an oath, never to +touch the maid again:1 and to free him from the obligation of this promise was +the design of the chapter. + I cannot here avoid observing, as a learned writer2 has done before me, +that Dr. Prideaux has strangely misrepresented this passage. For having given +the story of the prophet's amour with his maid mary, a little embellished, he +proceeds to tell us that in this chapter Mohammed brings in GOD allowing him, +and all his Moslems, to lie with their maids when they will, notwithstanding +their wives (whereas the words relate to the prophet only, who wanted not any +new permission for that purpose, because it was a privilege already granted +him,3 though to none else); and then, to show what ground he had for his +assertion, adds that the first words of the chapter are, O prophet, why dost +thou forbid what GOD hath allowed thee, that thou mayest please thy wives? +GOD hath granted unto you to lie with your maid-servants.4 Which last words +are not to be found here, or elsewhere in the Korān, and contain an allowance +of what is expressly forbidden therein;5 though the doctor has thence taken +occasion to make some reflections which might as well have been spared. I +shall say nothing to aggravate the matter, but leave the reader to imagine +what this reverend divine would have said of a Mohammedan if he had caught him +tripping in the like manner. + Having digressed so far, I will venture to add a word or two in order to +account for one circumstance which Dr. Prideaux relates concerning Mohammed's +concubine Mary; viz., that after her master's death, no account was had of her +or the son which she had borne him, but both were sent away into Egypt, and no +mention made of either ever after among them; and then he supposes (for he +seldom is at a loss for a supposition) that Ayesha, out of the hatred which +she bore her, procured of her father, who succeeded the impostor in the +government, to have her thus disposed of.6 But it being certain, by the +general consent of all the eastern writers, that Mary continued in Arabia till +her death, which happened at Medina about five years after that of her master, +and was buried in the usual burying-place there, called al Bakķ, and that her +son died before his father, it has been asked, whence the doctor had this?7 I +answer, that I guess he had it partly from Abulfaragius, according to the +printed edition of whose work, the Mary we are speaking of is said to have +been sent with her sister Shirin (not with her son) to Alexandria by al +Mokawkas;8 though I make no doubt but we ought in that passage to read min, +from, instead if ila, to (notwithstanding the manuscript copies of this author +used by Dr. Pocock, the editor, and also a very fair one in my own possession, +agree in the latter reading); and that the sentence ought to run thus, quam +(viz., Mariam) uną cum sorore Shirina ab Alexandria miserat al Mokawkas. + i By having appointed an expiation for that purpose;9 or, as the words +may be translated, God hath allowed you to use an exception in your oaths if +it please GOD; in which case a man is excused from guilt if he perform not his +oath.10 The passage, though directed to all the Moslems in general, seems to +be particularly designed for quieting the prophet's conscience in regard to +the oath above mentioned: but Al Beidāwi approves not this opinion, because +such an oath was to be looked upon as an inconsiderate one, and required no +expiation. + k When Mohammed found that Hafsa knew of his having injured her, or +Ayesha, by lying with his concubine Mary on the day due to one of them, he +desired her to keep the affair secret, promising, at the same time, that he +would not meddle with Mary any more; and foretold her, as a piece of news +which might soothe her vanity, that Abu Becr and Omar should succeed him in +the government of his people. Hafsa, however, could not conceal this from +Ayesha, with whom she lived in strict friendship, but acquainted her with the +whole matter: whereupon the prophet, perceiving, probably by Ayesha's +behaviour, that his secret had been discovered, upbraided Hafsa with her +betraying him, telling her that GOD had revealed it to him; and not only +divorced her, but separated him from all his other wives for a whole month, +which time he spent in the apartment of Mary. In a short time, +notwithstanding, he took Hafsa again, by the direction, as he gave out, of the +angel Gabriel, who commended her for her frequent fasting and other exercises +of devotion, assuring him likewise that she should be one of his wives in +paradise.11 + + 1 Al Zamakh., al Beidāwi. 1 Idem, Jallal., Yahya. + 2 Gagnier, not. ad Abulf. Vit. Moh. p. 150. +3 See cap. 33, p. 318, 319. 4 Prid. Life of Mah. p. 113. 5 See +cap. 17, p. 209; cap. 4, p. 56; and cap. 24, p. 267, &c. +6 Prid. Life of Mah. p. 114. 7 Gagnier, ubi supra. 8 +Abulfarag. Hist. Dynast. p. 165. 9 See cap. 5, p. 84. +10 Al Beidāwi. 11 Idem. al Zamakh, &c. + + + If ye both be turned unto GOD (for your hearts have swerved) it is well: +but if ye join against him, verily GOD is his patron; and Gabriel, and the +good man among the faithful, and the angels also are his assistants.l + If he divorce you, his LORD can easily give him in exchange other wives +better than you, women resigned unto God, true believers, devout, penitent, +obedient, given to fasting, both such as have been known by other men, and +virgins. + O true believers, save your souls, and those of your families, from the +fire whose fuel is men and stones, over which are set angels fierce and +terrible;m who disobey not GOD in what he hath commanded them, but perform +what they are commanded. + O unbelievers, excuse not yourselves this day; ye shall surely be +rewarded for what ye have done.n + O true believers, turn unto GOD with a sincere repentance: peradventure +your LORD will do away from you your evil deeds, and will admit you into +gardens, through which rivers flow; on the day whereon GOD will not put to +shame the prophet, or those who believe with him: their light shall run before +them, and on their right hands,o and they shall say, LORD, make our light +perfect, and forgive us: for thou art almighty. + O prophet, attack the infidels with arms, and the hypocrites with +arguments; and treat them with severity: their abode shall be hell, and an ill +journey shall it be thither. +10 GOD propoundeth as a similitude unto the unbelievers, the wife of Noah, +and the wife of Lot: they were under two of our righteous servants, and they +deceived them both;p wherefore their husbands were of no advantage unto them +at all, in the sight of GOD:q and it shall be said unto them, at the last day, +Enter ye into hell fire, with those who enter therein. + GOD also propoundeth as a similitude unto those who believe, the wife of +Pharaoh;r when she said, LORD, build me a house with thee in paradise; and +deliver me from Pharaoh and his doings, and deliver me from the unjust people: + and Mary the daughter of Imran; who preserved her chastity, and into +whose womb we breathed of our spirit,s and who believed in the words of her +LORD, and his scriptures, and was a devout and obedient person.t + + l This sentence is directed to Hafsa and Ayesha; the pronouns and verbs +of the second person being in the dual number. + m See chapter 74, and the Prelim. Disc. Sect. IV. p. 72. + n These words will be spoken to the infidels at the last day. + o See chapter 57, p. 400. + p Who were both unbelieving women, but deceived their respective +husbands by their hypocrisy. Noah's wife, named Wāļla, endeavoured to +persuade the people her husband was distracted; and Lot's wife, whose name was +Wāhela (though some writers give this name to the other, and that of Wāļla to +the latter), was in confederacy with the men of Sodom, and used to give them +notice when any strangers came to lodge with him, by a sign of smoke by day, +and of fire by night.1 + q For they both met with a disastrous end in this world,2 and will be +doomed to eternal misery in the next. In like manner, as Mohammed would +insinuate, the infidels of his time had no reason to expect any mitigation of +their punishment, on account of their relation to himself and the rest of the +true believers. + r viz., Asia, the daughter of Mozāhem. The commentators relate, that +because she believed in Moses, her husband cruelly tormented her, fastening +her hands and feet to four stakes, and laying a large mill-stone on her +breast, her face, at the same time, being exposed to the scorching beams of +the son. These pains, however, were alleviated by the angels shading her with +their wings, and the view of the mansion prepared for her in paradise, which +was exhibited to her on her pronouncing the prayer in the text. At length GOD +received her soul; or, as some say, she was taken up alive into paradise, +where she eats and drinks.3 + s See chapter 19, p. 228, &c. + t On occasion of the honourable mention here made of these two +extraordinary women, the commentators introduce a saying of their prophet, +That among men there had been many perfect, but no more than four of the other +sex had attained perfection; to wit, Asia, the wife of Pharaoh; Mary, the +daughter of Imrān; Khadījah, the daughter of Khowailed (the prophet's first +wife); and Fātema, the daughter of Mohammed. + + 1 Jallal., al Zamakh. 2 See cap. 11, p. 162, 166, and 167. + 3 Jallal., al Zamakh. + + + CHAPTER LXVII. + +ENTITLED, THE KINGDOM;u REVEALED AT MECCA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + BLESSED be he in whose hand is the kingdom, for he is almighty! + Who hath created death and life, that he might prove you, which of you is +most righteous in his actions: and he is mighty, and ready to forgive. + Who hath created seven heavens, one above another: thou canst not see in +a creature of the most Merciful any unfitness or disproportion. + Lift up thine eyes again to heaven, and look whether thou seest any flaw: +then take two other views; and thy sight shall return unto thee dull and +fatigued. + Moreover we have adorned the lowest heaven with lamps, and have appointed +them to be darted at the devils,x for whom we have prepared the torment of +burning fire: + and for those who believe not in their LORD is also prepared the torment +of hell; and ill journey shall it be thither. + When they shall be thrown thereinto, they shall hear it bray like an +ass;y and it shall boil, and almost burst for fury. + So often as a company of them shall be thrown therein, the keepers +thereof shall ask them, saying, Did not a warner come unto you? + They shall answer, Yea, a warner came unto us: but we accused him of +imposture, and said, GOD hath not revealed anything; ye are in no other than a +great error: +10 and they shall say, If we had hearkened, or had rightly considered, we +should not have been among the inhabitants of burning fire: + and they shall confess their sins; but far be the inhabitants of burning +fire from obtaining mercy! + Verily they who fear their LORD in secret shall receive pardon and a +great reward. + Either conceal your discourse, or make it public; he knoweth the +innermost part of your breasts: + shall not he know all things who hath created them; since he is the +sagacious, the knowing? + It is he who hath levelled the earth for you: therefore walk through the +regions thereof, and eat of his provision; unto him shall be the resurrection. + Are ye secure that he who dwelleth in heaven will not cause the earth to +swallow you up? and behold, it shall shake. + Or are you secure that he who dwelleth in heaven will not send against +you an impetuous whirlwind, driving the sands to overwhelm you? then shall ye +know how important my warning was. + Those also who were before you disbelieved; and how grievous was my +displeasure! + Do they not behold the birds above them, extending and drawing back their +wings? None sustaineth them, except the Merciful; for he regardeth all +things. +20 Or who is he that will be as an army unto you, to defend you against the +Merciful? Verily the unbelievers are in no other than a mistake. + Or who is he that will give you food, if he withholdeth his provision? +yet they persist in perverseness, and flying from the truth. + + u It is also entitled by some, The Saving, or The Delivering, because, +say they, it will save him who reads it from the torture of the sepulchre. + x See chapter 15, p. 192. + y See chapter 31, p. 308. + + + Is he, therefore, who goeth grovelling upon his face, better directed +than he who walketh upright in a straight way?z + Say, It is he who hath given you being, and endued you with hearing, and +sight, and understanding; yet how little gratitude have ye! + Say, It is he who hath sown you in the earth, and unto him shall ye be +gathered together. + They say, When shall this menace be put in execution, if ye speak truth? + Answer, The knowledge of this matter is with GOD alone: for I am only a +public warner. + But when they shall see the same nigh at hand, the countenance of the +infidels shall grow sad: and it shall be said unto them, This is what ye have +been demanding. + Say, What think ye? Whether GOD destroy me and those who are with me, or +have mercy on us; who will protect the unbelievers from a painful punishment? + Say, He is the Merciful; in him do we believe, and in him do we put our +trust. Ye shall hereafter know who is in a manifest error. +30 Say, What think ye? If your water be in the morning swallowed up by the +earth, who will give you clear and running water? + +______ + + +CHAPTER LXVIII. + +ENTITLED, THE PEN; REVEALED AT MECCA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + N.a BY the pen, and what they write,b + thou, O Mohammed, through the grace of thy LORD, art not distracted. + Verily there is prepared for thee an everlasting reward: + for thou art of a noble disposition.c + Thou shalt see, and the infidels shall see, + which of you are bereaved of your senses. + Verily thy LORD well knoweth him who wandereth from his path; and he well +knoweth those who are rightly directed: + wherefore obey not those who charge thee with imposture. + They desire that thou shouldest be easy with them, and they will be easy +with thee.d + + z This comparison is applied by the expositors to the infidel and the +true believer. + a This letter is sometimes made the title of the chapter, but its +meaning is confessedly uncertain. They who suppose it stands for the word Nūn +are not agreed as to its signification in this place; for it is not only the +name of the letter N in Arabic, but signifies also an inkhorn and a fish; some +are of opinion the former signification is the most proper here, as consonant +to what is immediately mentioned of the pen and writing, and, considering that +the blood of certain fish is good ink, not inconsistent with the latter +signification; which is, however, preferred by others, saying that either the +whole species of fish in general is thereby intended, or the fish which +swallowed Jonas (who is mentioned in this chapter), or else that vast one +called Behemoth, fancied to support the earth, in particular. Those who +acquiesce in none of the foregoing explications have invented others of their +own, and imagine this character stands for the table of GOD'S decrees, or one +of the rivers in paradise, &c.1 + b Some understand these words generally, and others of the pen with +which GOD'S decrees are written on the preserved table, and of the angels who +register the same. + c In that thou hast borne with so much patience and resignation the +wrongs and insults of thy people, which have been greater than those offered +to any apostle before thee.2 + d i.e., If thou wilt let them alone in their idolatry and other wicked +practices, they will cease to revile and persecute thee. + + 1 Al Zamakh., al Beidāwi, Yahya. 2 Al Beidāwi. 3 +Idem, Jallal. + + +10 But obey not any who is a common swearer, a despicable fellow, + a defamer, going about with slander, + who forbiddeth that which is good, who is also a transgressor, a wicked +person, + cruel, and besides this, of spurious birth:e + although he be possessed of wealth and many children: + when our signs are rehearsed unto him, he saith, They are fables of the +ancients. + We will stigmatize him on the nose.f + Verily we have tried the Meccans,g as we formerly tried the owners of the +garden;h when they swore that they would gather the fruit thereofi in the +morning, + and added not the exception, if it please God: + wherefore a surrounding destruction from thy LORD encompassed it, while +they slept; +20 and in the morning it became like a garden whose fruits had been +gathered.k + And they called the one to the other as they rose in the morning, + saying, Go out early to your plantation, if ye intend to gather the fruit +thereof: + so they went on, whispering to one another, + No poor man shall enter the garden upon you, this day. + And they went forth early, with a determined purpose. + And when they saw the garden blasted and destroyed, they said, We have +certainly mistaken our way: + but when they found it to be their own garden, they cried, Verily we are +not permittedl to reap the fruit thereof. + The worthier of them said, Did I not say unto you, Will ye not give +praise unto GOD? + They answered, Praise be unto our LORD! Verily we have been unjust +doers. +30 And they began to blame one another,m + and they said, Woe be unto us! verily we have been transgressors: + peradventure our LORD will give us in exchange a better garden than this: +and we earnestly beseech our LORD to pardon us. + Thus is the chastisement of this life: but the chastisement of the next +shall be more grievous: if they had known it, they would have taken heed. + Verily for the pious are prepared, with their LORD, gardens of delight. + Shall we deal with the Moslems, as with the wicked?n + + e The person at whom this passage was particularly levelled is +generally supposed to have been Mohammed's inveterate enemy, al Walid Ebn al +Mogheira, whom, to complete his character, he calls bastard, because al +Mogheira did not own him for his son till he was eighteen years of age.1 +Some, however, think it was al Akhnas Ebn Shoraik, who was really of the tribe +of Thakīf, though reputed to be of that of Zahra.2 + f Which being the most conspicuous part of the face, a mark set thereon +is attended with the utmost ignominy. It is said that this prophetical menace +was actually made good, al Walid having his nose slit by a sword at the battle +of Bedr, the mark of which wound he carried with him to his grave.3 + g By afflicting them with a grievous famine. See chapter 23, p. 260. + h This garden was a plantation of palm-trees, about two parsangs from +Sanaa, belonging to a certain charitable man, who, when he gathered his dates, +used to give public notice to the poor, and to leave them such of the fruit as +the knife missed, or was blown down by the wind, or fell beside the cloth +spread under the tree to receive it: after his death, his sons, who were then +become masters of the garden, apprehending they should come to want if they +followed their father's example, agreed to gather the fruit early in the +morning, when the poor could have no notice of the matter: but when they came +to execute their purpose, they found, to their great grief and surprise, that +their plantation had been destroyed in the night.4 + i Literally, that they would cut it; the manner of gathering dates +being to cut the clusters off with a knife. Marracci supposes they intended +to cut down the trees, and destroy the plantation; which, as he observes, +renders the story ridiculous and absurd. + k Or, as the original may also be rendered, like a dark night; it being +burnt up and black.5 + l The same expression is used, chapter 56, p. 398. + m For one advised this expedition, another approved of it, a third gave +consent by his silence, but the fourth was absolutely against it.5 + n This passage was revealed in answer to the infidels, who said, If we +shall be raised again, as Mohammed and his followers imagine, they will not +excel us; but we shall certainly be in a better condition than they in the +next world, as we are in this.6 + + 1 Idem, Jallalo'ddin. 2 Idem. 3 Idem, Jallalo'ddin. + 4 Idem. 5 Al Beidāwi +6 Idem. + + + What aileth you that ye judge thus? + Have ye a book from heaven, wherein ye read + that ye are therein promised that which ye shall choose? + Or have ye received oaths which shall be binding upon us to the day of +resurrection, that ye shall enjoy what ye imagine? +40 Ask them, which of them will be the voucher of this. + Or have they companionso who will vouch for them? Let them produce their +companions, therefore, if they speak truth. + On a certain day the leg shall be made bare;p and they shall be called +upon to worship, but they shall not be able.q + Their looks shall be cast down: ignominy shall attend them; for that they +were invited to the worship of God, while they were in safety, but would not +hear. + Let me alone, therefore, with him who accuseth this new revelation of +imposture. We will lead them gradually to destruction, by ways which they +know not:r + and I will bear with them for a long time; for my stratagem is effectual. + Dost thou ask them any reward for thy preaching? But they are laden with +debts. + Are the secrets of futurity with them; and do they transcribe the same +from the table of God's decrees?s + Wherefore patiently wait the judgment of thy LORD: and be not like him +who was swallowed by the fish;t when he cried unto God, being inwardly vexed. + Had not grace from his LORD reached him, he had surely been cast forth on +the naked shore, covered with shame: +50 but his LORD chose him, and made him one of the righteous. + It wanteth little but that the unbelievers strike thee down with their +malicious looks, when they hear the admonition of the Koran; and they say, He +is certainly distracted: + but it is no other than an admonition unto all creatures. + + +______ + + +CHAPTER LXIX. + +ENTITLED, THE INFALLIBLE; REVEALED AT MECCA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + THE infallible!u + What is the infallible? + And what shall cause thee to understand what the infallible is? + + o Or, as some interpret the word, idols; which can make their +condition, in the next life, equal to that of the Moslems? + p This expression is used to signify a grievous and terrible calamity: +thus they say, War has made bare the leg, when they would express the fury and +rage of battle.7 + q Because the time of acceptance shall be past. Al Beidāwi is +uncertain whether the words respect the day of judgment, or the article of +death: but Jallalo'ddin supposes them to relate to the former, and adds that +the infidels shall not be able to perform the act of adoration, because their +backs shall become stiff and inflexible. + r i.e., By granting them long life and prosperity in this world; which +will deceive them to their ruin. + s See chapter 52, p. 389. + t That is, be not impatient and pettish, as Jonas was. See chapter 21, +p. 248. + u The original word al Hākkat is one of the names or epithets of the +day of judgment. As the root from which it is derived signifies not only to +be or come to pass of necessity, but also to verify; some rather think that +day to be so called because it will verify and show the truth of what men +doubt of in this life, viz., the resurrection of the dead, their being brought +to account, and the consequent rewards and punishments.8 + + 7 Idem, Jallalo'ddin 8 Idem + + + The tribes of Thamud and Ad denied as a falsehood the day which shall +strikex men's hearts with terror. + But Thamud were destroyed by a terrible noise: + and Ad were destroyed by a roaring and furious wind; + which God caused to assail them for seven nights and eight days +successively: thou mightest have seen people during the same, lying prostrate, +as though they had been the roots of hollow palm-trees;y + and couldest thou have seen any of them remaining? + Pharaoh also, and those who were before him, and the cities which were +overthrown,z were guilty of sin: +10 and they severally were disobedient to the apostle of their LORD; +wherefore he chastised them with an abundant chastisement. + When the water of the deluge arose, we carried you in the ark which swam +thereon; + that we might make the same a memorial unto you, and the retaining ear +might retain it. + And when one blast shall sound the trumpet, + and the earth shall be moved from its place, and the mountains also, and +shall be dashed in pieces at one stroke: + on that day the inevitable hour of judgment shall suddenly come; + and the heavens shall cleave in sunder, and shall fall in pieces, on that +day: + and the angels shall be on the sides thereof;a and eight shall bear the +throne of thy LORD above them, on that day.b + On that day ye shall be presented before the judgment-seat of God; and +none of your secret actions shall be hidden. + And he who shall have his book delivered into his right hand shall say, +Take ye, read this my book; +20 verily I thought that I should be brought to this my account: + he shall lead a pleasing life, + in a lofty garden, + the fruits whereof shall be near to gather. + Eat and drink with easy digestion; because of the good works which ye +sent before you, in the days which are past. + But he who shall have his book delivered into his left hand shall say, Oh +that I had not received this book; + and that I had not known what this my account was! + Oh that death had made an end of me! + My riches have not profited me; + and my power is passed from me. +30 And God shall say to the keepers of hell, Take him, and bind him, + and cast him into hell to be burned: + then put him into a chain of the length of seventy cubits:c + because he believed not in the great GOD; + and was not solicitous to feed the poor: + wherefore this day he shall have no friend here; + nor any food, but the filthy corruption flowing from the bodies of the +damned, + which none shall eat but the sinners. + I sweard by that which ye see, + and that which ye see not, +40 that this is the discourse of an honourable apostle + and not the discourse of a poet: how little do ye believe! + Neither is it the discourse of a soothsayer: how little are ye +admonished! + It is a revelation from the LORD of all creatures. + If Mohammed had forged any part of these discourses concerning us, + + x Arab. al Kāriįt, or the striking; which is another name or epithet of +the last day. + y See chapter 54, p. 392. + z Viz., Sodom and Gomorrah. See chapter 9, p. 142, note p. + a These words seem to intimate the death of the angels at the +demolition of their habitation; beside the ruins whereof they shall lie like +dead bodies. + b The number of those who bear it at present being generally supposed +to be but four; to whom four more will be added at the last day, for the +grandeur of the occasion.1 + c i.e., Wrap him round with it, so that he may not be able to stir. + d Or, I will not swear. See chapter 56, p. 398, note m. + + 1 Idem. + + + verily we had taken him by the right hand, + and had cut in sunder the vein of his heart; + neither would we have withheld any of you from chastising him. + And verily this book is an admonition unto the pious; + and we well know that there are some of you who charge the same with +imposture: +50 but it shall surely be an occasion of grievous sighing unto the +infidels; + for it is the truth of a certainty. + Wherefore praise the name of thy LORD, the great God. + + +______ + + +CHAPTER LXX. + +ENTITLED, THE STEPS; REVEALED AT MECCA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + ONE demanded and called for vengeance to fall + on the unbelievers:e there shall be none to avert the same + from being inflicted by GOD, the possessor of the steps:f + by which the angels ascend unto him, and the spirit Gabriel also, in a +day whose space is fifty thousand years:g + wherefore bear the insults of the Meccans with becoming patience; + for they see their punishment afar off, + but we see it nigh at hand. + On a certain day the heaven shall become like molten brass, + and the mountains like wool of various colours, scattered abroad by the +wind: +10 and a friend shall not ask a friend concerning his condition, + although they see one another. The wicked shall wish to redeem himself +from the punishment of that day, by giving up his children, + and his wife, and his brother, + and his kindred who showed kindness unto him, + and all who are in the earth; and that this might deliver him: + by no means: for hell fire, + dragging them by their scalps, + shall call him who shall have turned his back, and fled from the faith, + and shall have amassed riches, and covetously hoarded them. + Verily man is created extremely impatient:h +20 when evil toucheth him, he is full of complaint; + + e The person here meant is generally supposed to have been al Nodar Ebn +al Hareth, who said, O GOD, if what Mohammed preaches be the truth from thee, +rain down upon us a shower of stones, or send some dreadful judgment to punish +us.1 Others, however, think it was Abu Jahl, who challenged Mohammed to cause +a fragment of heaven to fall on them.2 + f By which prayers and righteous actions ascend to heaven; or by which +the angels ascend to receive the divine commands, or the believers will ascend +to paradise. Some understand thereby the different orders of angels; or the +heavens, which rise gradually one above another. + g This is supposed to be the space which would be required for their +ascent from the lowest part of creation to the throne of GOD, if it were to be +measured; or the time which it would take a man up to perform that journey; +and this is not contradictory to what is said elsewhere3 (if it be to be +interpreted of the ascent of the angels), that the length of the day whereon +they ascend is one thousand years; because that is meant only of their ascent +from earth to the lower heaven, including also the time of their descent. + But the commentators generally taking the day spoken of in both these +passages to be the day of judgment, have recourse to several expedients to +reconcile them, some of which we have mentioned in another place;4 and as both +passages seem to contradict what the Mohammedan doctors teach, that GOD will +judge all creatures in the space of half a day,5 they suppose those large +number of years are designed to express the time of the previous attendance of +those who are to be judged;6 or else to the space wherein GOD will judge the +unbelieving nations, of which they say there will be fifty, the trial of each +nation taking up one thousand years, though that of the true believers will be +over in the short space above mentioned.7 + h See chapter 17, p. 208. + + 1 Al Zamakh., al Beidāwi. 2 Al Beidāwi. 3 Cap. 32, +p. 310. 4 Prelim. Disc. Sect. IV. p. 65. 5 See ibid. p. +69. 6 See ibid. p. 67. 7 Al Zamakh. + + + but when good befalleth him, he becometh niggardly: + except those who are devoutly given, + and who persevere in their prayers; + and those of whose substance a due and certain portion + is ready to be given unto him who asketh, and him who is forbidden by +shame to ask: + and those who sincerely believe the day of judgment, + and who dread the punishment of their LORD: + (for there is none secure from the punishment of their LORD:) + and who abstain from the carnal knowledge of women +30 other than their wives, or the slaves which their right hands possess: +(for as to them they shall be blameless; + but whoever coveteth any woman besides these, they are transgressors:) + and those who faithfully keep what they are intrusted with, and their +covenant; + and who are upright in their testimonies, + and who carefully observe the requisite rites in their prayers: + these shall dwell amidst gardens, highly honoured. + What aileth the unbelievers, that they run before thee in companies, + on the right hand and on the left? + Doth every man of them wish to enter into a garden of delight? + By no means: verily we have created them of that which they know.i +40 I sweark by the LORD of the east and of the west,l that we are able to +destroy them, + and to substitute better than them in their room; neither are we to be +prevented, if we shall please so to do. + Wherefore suffer them to wade in vain disputes, and to amuse themselves +with sport: until they meet their day with which they have been threatened; + the day whereon they shall come forth hastily from their graves, as +though they were troops hastening to their standard: + their looks shall be downcast; ignominy shall attend them. This is the +day with which they have been threatened. + +______ + + +CHAPTER LXXI. + +ENTITLED, NOAH; REVEALED AT MECCA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + VERILY we sent Noah unto his people, saying, Warn thy people, before a +grievous punishment overtake them. + Noah said, O my people, verily I am a public warner unto you; + wherefore serve GOD, and fear him, and obey me; + he will forgive you part of your sins;m and will grant you respite until +a determined time: for GOD'S determined time, when it cometh, shall not be +deferred; if ye were men of understanding, ye would know this. + + i viz., Of filthy seed, which bears no relation or resemblance to holy +beings; wherefore it is necessary for him who would hope to be an inhabitant +of paradise, to perfect himself in faith and spiritual virtues, to fit himself +for that place.1 + k Or, I will not swear, &c. See chapter 56, p. 398, note m. + l The original words are in the plural number, and signify the +different points of the horizon at which the sun rises and sets in the course +of the year. See chapter 37, p. 334, note e. + m i.e., Your past sins; which are done away by the profession of the +true faith. + + 1 Al Beidāwi. + + + He said, LORD, verily I have called my people night and day; but my +calling only increaseth their aversion: + and whensoever I call them to the true faith, that thou mayest forgive +them, they put their fingers in their ears, and cover themselves with their +garments, and persist in their infidelity, and proudly disdain my counsel. + Moreover I invited them openly, + and I spake to them again in public; and I also secretly admonished them +in private; + and I said, Beg pardon of your LORD; for he is inclined to forgive: +10 and he will cause the heaven to pour down rain plentifully upon you, + and will give you increase of wealth and of children;n and he will +provide you gardens, and furnish you with rivers. + What aileth you, that ye hope not for benevolence in GOD;o + since he hath created you variously?p + Do ye not see how GOD hath created the seven heavens, one above another; + and hath placed the moon therein for a light, and hath appointed the sun +for a taper? + GOD hath also produced and caused you to spring forth from the earth: + hereafter he will cause you to return into the same; and he will again +take you thence, by bringing you forth from your graves. + And GOD hath spread the earth as a carpet for you, + that ye may walk therein through spacious paths. +20 Noah said, LORD, verily they are disobedient unto me; and they follow +him whose riches and children do no other than increase his perdition. + And they devised a dangerous plot against Noah: + and the chief men said to the others, Ye shall by no means leave your +gods; neither shall ye forsake Wadd, nor Sowa, + nor Yaghuth, and Yauk, and Nesr.q + And they seduced many; (for thou shalt only increase error in the +wicked:) + because of their sins they were drowned, and cast into the fire of hell; + and they found none to protect them against GOD. + And Noah said, LORD, leave not any families of the unbelievers on the +earth: + for if thou leave them, they will seduce thy servants, and will beget +none but a wicked and unbelieving offspring.r + LORD, forgive me and my parents,s and every one who shall enter my +house,t being a true believer, and the true believers of both sexes; and add +unto the unjust doers nothing but destruction. + + n It is said that after Noah had for a long time preached to them in +vain, GOD shut up the heaven for forty years, and rendered their women +barren.2 + o i.e., That GOD will accept and amply reward those who serve him? For +some suppose Noah's people made him this answer, If what we now follow be the +truth, we ought not to forsake it; but if it be false, how will GOD accept, or +be favourable unto us, who have rebelled against him?3 + p That is, as the commentators expound it, by various steps or changes, +from the original matter, till ye became perfect men.4 + q These were five idols worshipped by the Antediluvians, and afterwards +by the ancient Arabs. See the Prelim. Disc. Sect. I. p. 15. + r They say Noah preferred not this prayer for the destruction of his +people till after he had tried them for nine hundred and fifty years, and +found them incorrigible reprobates. + s His father Lamech, and his mother, whose name was Shamkha, the +daughter of Enosh, being true believers. + t The commentators are uncertain whether Noah's dwelling-house be here +meant, or the temple he had built for the worship of GOD, or the ark. + + 2 Idem. 3 Idem. 4 See cap. 22, p. 250, and cap. 23, +p. 257, &c. + + + +CHAPTER LXXII. + +ENTITLED, THE GENII; REVEALED AT MECCA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + SAY, It hath been revealed unto me that a company of genii attentively +heard me reading the Koran,u and said, Verily we have heard an admirable +discourse; + which directeth unto the right institution; wherefore we believe therein, +and we will by no means associate any other with our LORD. + He (may the majesty of our LORD be exalted!) hath taken no wife, nor hath +he begotten any issue. + Yet the foolish among usx hath spoken that which is extremely false of +GOD; + but we verily thought that neither man nor genius would by any means have +uttered a lie concerning GOD. + And there are certain men who fly for refuge unto certain of the genii;y +but they increase their folly and transgression: + and they also thought, as ye thought,z that GOD would not raise any one +to life. + And we formerly attempted to pry into what was transacting in heaven; but +we found the same filled with a strong guard of angels, and with flaming +darts: + and we sat on some of the seats thereof to hear the discourse of its +inhabitants; but whoever listeneth now, findeth a flame laid in ambush for +him, to guard the celestial confines.a +10 And we know not whether evil be hereby intended against those who are in +the earth, or whether their LORD intendeth to direct them aright. + There are some among us who are upright; and there are some among us who +are otherwise: we are of different ways. + And we verily thought that we could by no means frustrate GOD in the +earth, neither could we escape him by flight: + wherefore, when we had heard the direction contained in the Koran, we +believed therein. And whoever believeth in his LORD, need not fear any +diminution of his reward, nor any injustice. + There are some Moslems among us; and there are others of us who swerve +from righteousness.b And whoso embraceth Islam, they earnestly seek true +direction: + but those who swerve from righteousness shall be fuel for hell. + If they tread in the way of truth, we will surely water them with +abundant rain:c + that we may prove them thereby: but whoso turneth aside from the +admonition of his LORD, him will he send into a severe torment. + Verily the places of worship are set apart unto GOD: wherefore invoke not +any other therein together with GOD. + When the servant of GODd stood up to invoke him, it wanted little but +that the genii had pressed on him in crowds, to hear him rehearse the Koran. + + u See chapter 46, p. 374, note q. + x viz., Eblis, or the rebellious genii. + y For the Arabs, when they found themselves in a desert in the evening +(the genii being supposed to haunt such places about that time), used to say, +I fly for refuge unto the Lord of this valley, that he may defend me from the +foolish among his people.1 + z It is uncertain which of these pronouns is to be referred to mankind, +and which to the genii, some expositors taking that of the third person to +relate to the former, and that of the second person to the latter; and others +being of the contrary opinion. + a See chapter 15, p. 192. + b See the Prelim. Disc. Sect. IV. + c i.e., We will grant them plenty of all good things. Some think by +these words rain is promised to the Meccans, after their seven years' drought, +on their embracing Islām. + d viz., Mohammed. + + 1 Al Beidāwi. + + +20 Say, Verily I call upon my LORD only, and I associate no other god with +him. + Say, Verily I am not able, of myself, to procure you either hurt, or a +right institution. + Say, Verily none can protect me against GOD; + neither shall I find any refuge besides him. + I can do no more than publish what hath been revealed unto me from GOD, +and his messages. And whosoever shall be disobedient unto GOD, and his +apostle, for him is the fire of hell prepared; they shall remain therein +forever. + Until they see the vengeance with which they are threatened, they will +not cease their opposition: but then shall they know who were the weaker in a +protector, and the fewer in number. + Say, I know not whether the punishment with which ye are threatened be +nigh, or whether my LORD will appoint for it a distant term. He knoweth the +secrets of futurity; and he doth not communicate his secrets unto any, + except an apostle in whom he is well pleased: and he causeth a guard of +angels to march before him, and behind him; + that he may know that they have executed the commissions of their LORD;e +he comprehendeth whatever is with them; and counteth all things by number. + +______ + +CHAPTER LXXIII. + +ENTITLED, THE WRAPPED UP; REVEALED AT MECCA.f + +IN THE NAME OF THE MOST MERCIFUL GOD. + + O THOU wrapped up,g + arise to prayer, and continue therein during the night, except a small +part;h + that is to say, during one half thereof: or do thou lessen the same a +little + or add thereto.i And repeat the Koran with a distinct and sonorous +voice: + + e That is to say, either that the prophet may know that Gabriel and the +other angels, who bring down the revelation, have communicated it to him pure +and free from any diabolical suggestions; or that GOD may know that the +prophet has published the same to mankind.1 + f Some will have the last verse, beginning at these words, Verily thy +LORD knoweth, &c., to have been revealed at Medina. + g When this revelation was brought to Mohammed, he was wrapped up in +his garments, being affrighted at the appearance of Gabriel; or, as some say, +he lay sleeping unconcernedly, or, according to others, praying, wrapped up in +one part of a large mantle or rug, with the other part of which Ayesha had +covered herself to sleep.2 + This epithet of wrapped up, and another of the same import given to +Mohammed in the next chapter, have been imagined, by several learned men,3 +pretty plainly to intimate his being subject to the falling sickness: a malady +generally attributed to him by the Christians,4 but mentioned by no Mohammedan +writer. Though such an inference may be made, yet I think it scarce probable, +much less necessary.5 + h For a half is such, with respect to the whole. Or, as the sentence +may be rendered, Pray half the night, within a small matter, &c. Some expound +these words as an exception to nights in general; according to whom the sense +will be, Spend one-half of every night in prayer, except some few nights in +the year, &c.6 + i i.e., Set apart either less than half the night, as one-third, for +example, or more, as two-thirds. Or the meaning may be, either take a small +matter from a lesser part of the night than one-half, e.g., from one-third, +and so reduce it to a fourth; or add to such lesser part, and make it a full +half.1 + + 1 Idem. 2 Al Zamakh., al Beidāwi. 3 Hotting. Hist. +Orient. l. I, c. 2. Marracc. in Alc. p. 763. Vide Gagnier, not. ad Abulf. +Vit. Moh. p. 9. 4 See Prideaux, Life of Mahomet, p. 16, and the +authors there cited. 5 See Ockley's Hist. of the Saracens, vol. i. +p. 300, &c 6 Al Beidāwi. 1 Idem. + + + for we will lay on thee a weighty word.k + Verily the rising by nightl is more efficacious for steadfast continuance +in devotion, and more conducive to decent pronunciation:m + for in the day-time thou hast long employment. + And commemorate the name of thy LORD; and separate thyself unto him, +renouncing worldly vanities. + He is the LORD of the east, and of the west; there is no GOD but he. +Wherefore take him for thy patron: +10 and patiently suffer the contumelies which the infidels utter against +thee; and depart from them with a decent departure. + And let me alone with those who charge the Koran with falsehood, who +enjoy the blessings of this life; and bear with them for a while: + verily with us are heavy fetters, and a burning fire, + and food ready to choke him who swalloweth it,n and painful torment. + On a certain day the earth shall be shaken, and the mountains also, and +the mountains shall become a heap of sand poured forth. + Verily we have sent unto you an apostle, to bear witness against you; as +we sent an apostle unto Pharaoh; + but Pharaoh was disobedient unto the apostle; wherefore we chastised him +with a heavy chastisement. + How, therefore, will ye escape, if ye believe not, the day which shall +make children become gray-headed through terror? + The heaven shall be rent in sunder thereby: the promise thereof shall +surely be performed. + Verily this is an admonition; and whoever is willing to be admonished +will take the way unto his LORD. +20 Thy LORD knoweth that thou continuest in prayer and meditation sometimes +near two third parts of the night, and sometimes one half thereof, and at +other times one third part thereof; and a part of thy companions, who are with +thee, do the same. But GOD measureth the night and the day; he knoweth that +ye cannot exactly compute the same: wherefore he turneth favourably unto you.o +Read, therefore, so much of the Koran as may be easy unto you. He knoweth +that there will be some infirm among you; and others travel through the earth, +that they may obtain a competency of the bounty of GOD; and others fight in +the defence of GOD'S faith. Read, therefore, so much of the same as may be +easy. And observe the stated times of prayer, and pay the legal alms; and +lend unto GOD an acceptable loan; for whatever good ye send before your souls, +ye shall find the same with GOD. This will be better, and will merit a +greater reward.p And ask GOD forgiveness; for GOD is ready to forgive, and +merciful. + + k viz., The precepts contained in the Korān; which are heavy and +difficult to those who are obliged to observe them, and especially to the +prophet, whose care it was to see that his people observed them also.2 + l Or, the person who riseth by night; or, the hours, or particularly +the first hours of the night, &c. + m For the nighttime is most proper for meditation and prayer, and also +for reading GOD'S word distinctly and with attention, by reason of the absence +of every noise and object which may distract the mind. + Marracci, having mentioned this natural explication of the Mohammedan +commentators, because he finds one word in the verse which may be taken in a +sense tending that way, says the whole may with greater exactness be expounded +of the fitness of the night season for amorous diversions and discourse; and +he paraphrases it in Latin thus: Certe in principio noctis majus robur et vim +habet homo, ad foeminas premendas et subagitandas, et ad clarioribus verbis +amores suos propalandos.3 A most effectual way, this, to turn a book into +ridicule! + n As thorns and thistles, the fruit of the infernal tree al Zakkūm, and +the corruption flowing from the bodies of the damned. + o By making the matter easy to you, and dispensing with your scrupulous +counting of the hours of the night which ye are directed to spend in reading +and praying: for some of the Moslems, not knowing how the time passed, used to +watch the whole night, standing and walking about till their legs and feet +swelled in a sad manner. The commentators add that this precept of dedicating +a part of the night to devotion, is abrogated by the institution of the five +hours of prayer.4 + p i.e., The good which ye shall do in your lifetime will be much more +meritorious in the sight of GOD, than what ye shall defer till death, and +order by will.1 + + 2 Idem, Jallalo'ddin. 3 Marracc. in Alc. p. 759. 4 Al +Beidāwi. 1 Idem. + + + CHAPTER LXXIV + +ENTITLED, THE COVERED; REVEALED AT MECCA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + O THOU covered,q + arise and preach,r + and magnify thy LORD. + And cleanse thy garments: + and fly every abomination:s + and be not liberal in hopes to receive more in return: + and patiently wait for thy LORD. + When the trumpet shall sound, + verily that day shall be a day of distress +10 and uneasiness unto the unbelievers. + Let me alone with him whom I have created,t + on whom I have bestowed abundant riches, + and children dwelling in his presence,u + and for whom I have disposed affairs in a smooth and easy manner,x + and who desireth that I will yet add other blessings unto him. + By no means: because he is an adversary to our signs.y + I will afflict him with grievous calamities:z + for he hath devised and prepared contumelious expressions to ridicule the +Koran. + May he be cursed: how maliciously hath he prepared the same! +20 And again, may he be cursed: how maliciously hath he prepared the same! + Then he looked, + and frowned, and put on an austere countenance: + + q It is related, from Mohammed's own mouth, that being on Mount Harā, +and hearing himself called, he looked on each hand, and saw nobody; but +looking upwards, he saw the angel Gabriel on a throne, between heaven and +earth; at which sight being much terrified, he returned to his wife Khadījah, +and bade her cover him up; and that then the angel descended, and addressed +him in the words of the text. From hence some think this chapter to have been +the first which was revealed: but the more received opinion is, that it was +the 96th. Others say that the prophet, having been reviled by certain of the +Koreish, was sitting in a melancholy and pensive posture, wrapped up in his +mantle, when Gabriel accosted him: and some say he was sleeping. See the +second note to the preceding chapter. + r It is generally supposed that Mohammed is here commanded more +especially to warn his near relations, the Koreish; as he is expressly ordered +to do in a subsequent revelation.2 + s By the word abomination the commentators generally agree idolatry to +be principally intended. + t The person here meant is generally supposed to have been al Walid Ebn +al Mogheira,3 a principal man among the Koreish. + u Being well provided for, and not obliged to go abroad to seek their +livings, as most others of the Meccans were.4 + x By facilitating his advancement to power and dignity; which were so +considerable that he was surnamed Rihāna Koreish, or The sweet odour of the +Koreish, and al Wahīd, i.e., The only one, or The incomparable.5 + y On the revelation of this passage it is said that Walid's prosperity +began to decay, and continued daily so to do to the time of his death.6 + z Or, as the words may be strictly rendered, I will drive him up the +crag of a mountain; which some understand of a mountain of fire, agreeably to +a tradition of their prophet, importing that al Walid will be condemned to +ascend this mountain, and then to be cast down from thence, alternately for +ever; and that he will be seventy years in climbing up, and as many in falling +down.7 + + 2 See cap. 26, p. 281, and the Prelim. Disc. Sect. II. p. 33. + 3 Al Zamakh., al Beidāwi, Jallal. 4 Al Beidāwi. +5 Idem. 6 Idem. 7 Idem. + + + then he turned back, and was elated with pride; + and he said, This is no other than a piece of magic, borrowed from +others: + these are only the words of a man. + I will cast him to be burned in hell. + And what shall make thee to understand what hell is? + It leaveth not anything unconsumed, neither doth it suffer anything to +escape: + it scorcheth men's flesh: +30 over the same are nineteen angels appointed. + We have appointed none but angels to preside over hell fire:a and we have +expressed the number of them only for an occasion of discord to the +unbelievers;b that they to whom the scriptures have been given may be certain +of the veracity of this book,c and the true believers may increase in faith; + and that those to whom the scriptures have been given, and the true +believers, may not doubt hereafter; + and that those in whose hearts there is an infirmity, and the +unbelievers, may say, What mystery doth GOD intend by this number? + Thus doth GOD cause to err whom he pleaseth; and he directeth whom he +pleaseth. None knoweth the armies of thy LORD,d besides him; and thise is no +other than a memento unto mankind. + Assuredly. By the moon, + and the night when it retreateth, + and the morning when it reddeneth, + I swear that this is one of the most terrible calamities, + giving warning unto men, +40 as well as unto him among you who desireth to go forward, as unto him +who chooseth to remain behind. + Every soul is given in pledge for that which it shall have wrought:f +except the companions of the right hand;g + who shall dwell in gardens, and shall ask one another questions +concerning the wicked, + and shall also ask the wicked themselves, saying, What hath brought you +into hell? + They shall answer, We were not of those who were constant at prayer, + neither did we feed the poor; + and we waded in vain disputes with the fallacious reasoners; + and we denied the day of judgment, + until deathh overtook us: + and the intercession of the interceders shall not avail them. +50 What aileth them, therefore, that they turn aside from the admonition of +the Koran, + as though they were timorous asses flying from a lion? + But every man among them desireth that he may have expanded scrolls +delivered to him from God.i + By no means. They fear not the life to come. + By no means: verily this is a sufficient warning. + Whoso is willing to be warned, him shall it warn: but they shall not be +warned, unless GOD shall please. He is worthy to be feared; and he is +inclined to forgiveness. + + a The reason of which is said to be, that they might be of a different +nature and species from those who are to be tormented, lest they should have a +fellow-feeling of, and compassionate their sufferings; or else, because of +their great strength and severity of temper.1 + b Or, for a trial of them: because they might say this was a particular +borrowed by Mohammed of the Jews. + c And especially the Jews; this being conformable to what is contained +in their books.2 + d i.e., All his creatures; or particularly the number and strength of +the guards of hell. + e The antecedent seems to be hell. + f See chapter 52, p. 388. + g i.e., The blessed;3 who shall redeem themselves by their good works. +Some say these are the angels, and others, such as die infants.4 + h Literally, That which is certain. + i For the infidels to Mohammed that they would never obey him as a +prophet till he brought each man a writing from heaven, to this effect, viz., +From GOD to such a one: Follow Mohammed.5 + + 1 Idem 2 Jallal. 3 See cap. 56, p. 396, note t. + 4 Al Beidāwi. 5 Idem. + + +CHAPTER LXXV. + +ENTITLED, THE RESURRECTION; REVEALED AT MECCA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + VERILY I sweark by the day of resurrection; + and I swear by the soul which accuseth itself:l + doth man think that we will not gather his bones together? + Yea: we are able to put together the smallest bones of his fingers. + But man chooseth to be wicked, for the time which is before him. + He asketh, When will the day of resurrection be? + But when the sight shall be dazzled, + and the moon shall be eclipsed, + and the sun and the moon shall be in conjunction;m +10 on that day man shall say, Where is a place of refuge? + By no means: there shall be no place to fly unto. + With thy LORD shall be the sure mansion of rest on that day: + on that day shall a man be told that which he hath done first and last.n + Yea; a man shall be an evidence against himself: + and though he offer his excuses, they shall not be received. + Move not thy tongue, O Mohammed, in repeating the revelations brought +thee by Gabriel, before he shall have finished the same, that thou mayest +quickly commit them to memory: + for the collecting the Koran in thy mind, and the teaching thee the true +reading thereof, are incumbent on us. + But when we shall have read the same unto thee by the tongue of the +angel, do thou follow the reading thereof: + and afterwards it shall be our part to explain it unto thee. +20 By no means shalt thou be thus hasty for the future. But ye love that +which hasteneth away,o + and neglect the life to come. + Some countenances on that day shall be bright, + looking towards their LORD: + and some countenances, on that day, shall be dismal: + they shall think that a crushing calamity shall be brought upon them. + Assuredly. When a man's soul shall come up to his throat, in his last +agony, + and the standers-by shall say, Who bringeth a charm to recover him? + and shall think it to be his departure out of this world; + + k Or, I will not swear. See chapter 56, p. 398, note m. + l Being conscious of having offended, and of failing of perfection, +notwithstanding its endeavours to do its duty; or, the pious soul which shall +blame others, at the last day, for having been remiss in their devotions, &c. +Some understand the words of the soul of Adam, in particular; who is +continually blaming himself for having lost paradise by his disobedience.6 + m Rising both in the west:1 which conjunction is no contradiction to +what is mentioned just before, of the moon's being eclipsed; because those +words are not to be understood of a regular eclipse, but metaphorically, of +the moon's losing her light at the last day in a preternatural manner. Some +think the meaning rather to be, that the sun and the moon shall be joined in +the loss of their light.2 + n Or, the good which he hath done, and that which he hath left undone, +&c. + o i.e., The fleeting pleasures of this life. The words intimate the +natural hastiness and impatience of man,3 who takes up with a present +enjoyment, though short and bitter in its consequences, rather than wait for +real happiness in futurity. + + 6 Idem. 1 See the Prelim. Disc. p. 62. 2 Al +Beidāwi. 3 See cap. 17, p. 208. + + + and one leg shall be joined with the other leg:p +30 on that day unto thy LORD shall he be driven. + For he believed not,q neither did he pray; + but he accused God's apostle of imposture, and turned back from obeying +him: + then he departed unto his family, walking with a haughty mien. + Wherefore, woe be unto thee; woe! + And again, woe be unto thee; woe! + Doth man think that he shall be left at full liberty, without control? + Was he not a drop of seed, which was emitted? + Afterwards he became a little coagulated blood, and God formed him, and +fashioned him with just proportion; + and made of him two sexes, the male and the female. +40 Is not he who hath done this able to quicken the dead? + +________ + + +CHAPTER LXXVI. + +ENTITLED, MAN; REVEALED AT MECCA.r + +IN THE NAME OF THE MOST MERCIFUL GOD. + + DID there not pass over man a long space of time; during which he was a +thing not worthy of remembrance?s + Verily we have created man of the mingled seed of both sexes, that we +might prove him: and we have made him to hear and to see.t + We have surely directed him in the way; whether he be grateful, or +ungrateful. + Verily we have prepared for the unbelievers chains, and collars, and +burning fire. + But the just shall drink of a cup of wine, mixed with the water of +Cafur,u + a fountain whereof the servants of GOD shall drink; they shall convey the +same by channels whithersoever they please. + These fulfil their vow, and dread the day, the evil whereof will disperse +itself far abroad; + and give food unto the poor, and the orphan, and the bondman, for his +sake, + saying, We feed you for GOD'S sake only: we desire no recompense from +you, nor any thanks: + + p i.e., And when he shall stretch forth his legs together, as is usual +with dying persons. The words may also be translated, And when one affliction +shall be joined with another affliction. + q Or, He did not give alms; or, He was not a man of veracity. Some +suppose Abu Jahl, and others one Adi Ebn Rabīa, to be particularly inveighed +against in this chapter. + r It is somewhat doubtful whether this chapter was revealed at Mecca or +Medina. + s Some take these words to be spoken of Adam, whose body, according to +Mohammedan tradition, was at first a figure of clay, and was left forty years +to dry before GOD breathed life into it;1 others understand them of man in +general and of the time he lies in the womb. + t That he might be capable of receiving the rules and directions given +by GOD for his guidance;2 and of meriting reward or punishment for his +observance or neglect of them. + u Is the name of a fountain in paradise, so called from its resembling +camphire (which the word signifies) in odour and whiteness. Some take the +word for an appellative, and think the wine of paradise will be mixed with +camphire, because of its agreeable coolness and smell.3 + + 1 See the notes to cap. 2, p. 4. 2 Al Beidāwi. 3 +Idem. + + +10 verily we dread, from our LORD, a dismal and calamitous day.x + Wherefore GOD shall deliver them from the evil of that day, and shall +cast on them brightness of countenance, and joy; + and shall reward them, for their patient persevering, with a garden and +silk garments: + therein shall they repose themselves on couches; they shall see therein +neither sun nor moon;y + and the shades thereof shall be near spreading above them, and the fruits +thereof shall hang low, so as to be easily gathered. + And their attendants shall go round about unto them, with vessels of +silver, and goblets: + the bottles shall be bottles of silver shining like glass; they shall +determine the measure thereof by their wish. + And therein shall they be given to drink of a cup of wine, mixed with the +water of Zenjebil,z + a fountain in paradise named Salsabil:a + and youths, which shall continue forever in their bloom, shall go round +to attend them; when thou seest them, thou shalt think them to be scattered +pearls: +20 and when thou lookest, there shalt thou behold delights, and a great +kingdom. + Upon them shall be garments of fine green silk, and of brocades, and they +shall be adorned with bracelets of silver: and their LORD shall give them to +drink of a most pure liquor; + and shall say unto them, Verily this is your reward: and your endeavor is +gratefully accepted. + Verily we have sent down unto thee the Koran, by a gradual revelation. + Wherefore patiently wait the judgment of thy LORD; and obey not any +wicked person or unbeliever among them. + And commemorate the name of thy LORD, in the morning, and in the evening: + and during some part of the night worship him, and praise him a long part +of the night. + Verily these men love the transitory life, and leave behind them the +heavy day of judgment. + We have created them, and have strengthened their joints; and when we +please, we will substitute others like unto them, in their stead. + Verily this is an admonition: and whoso willeth, taketh the way unto his +LORD: +30 but ye shall not will, unless GOD willeth; for GOD is knowing and wise. + He leadeth whom he pleaseth into his mercy; but for the unjust hath he +prepared a grievous punishment. + + x It is related that Hasan and Hosein, Mohammed's grandchildren, on a +certain time being both sick, the prophet, among others, visited them, and +they wished Ali to make some vow to GOD for the recovery of his sons: +whereupon Ali, and Fātema, and Fidda, their maid-servant, vowed a fast of +three days in case they did well; as it happened they did. This vow was +performed with so great strictness, that the first day, having no provisions +in the house, Ali was obliged to borrow three measures of barley of one +Simeon, a Jew, of Khaibar, one measure of which Fātema ground the same day, +and baked five cakes of the meal, and they were set before them to break their +fast with after sunset: but a poor man coming to them, they gave all their +bread to him, and passed the night without tasting anything except water. The +next day Fātema made another measure into bread, for the same purpose; but an +orphan begging some food, they chose to let him have it, and passed that night +as the first; and the third day they likewise gave their whole provision to a +famished captive. Upon this occasion Gabriel descended with the chapter, +before us, and told Mohammed that GOD congratulated him on the virtues of his +family.1 + y Because they shall not need the light of either.2 The word Zamharīr, +here translated moon, properly signifies extreme cold: for which reason some +understand the meaning of the passage to be, that in paradise there shall be +felt no excess either of heat or of cold. + z The word signifies ginger, which the Arabs delight to mix with the +water they drink; and therefore the water of this fountain is supposed to have +the taste of that spice.3 + a Signifies water which flows gently and pleasantly down the throat. + + 1 Idem. 2 See Revel. xxi. 23. 3 Al Beidāwi, +Jallal. + + +CHAPTER LXXVII. + +ENTITLED, THOSE WHICH ARE SENT; REVEALED AT MECCA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + BY the angels which are sent by God, following one another in a continual +series; + and those which move swiftly, with a rapid motion; + and by those which disperse his commands, by divulging them through the +earth; + and by those which separate truth from falsehood, by distinguishing the +same; + and by those which communicate the divine admonitions, + to excuse, or to threaten:b + verily that which ye are promisedc is inevitable. + When the stars, therefore, shall be put out, + and when the heaven shall be cloven in sunder, +10 and when the mountains shall be winnowed, + and when the apostles shall have a time assigned to them to appear and +bear testimony against their respective people; + to what a day shall that appointment be deferred! + to the day of separation: + and what shall cause thee to understand what the day of separation is? + On that day, woe be unto them who accused the prophets of imposture! + Have we not destroyed the obstinate unbelievers of old? + We will also cause those of the latter times to follow them. + Thus do we deal with the wicked. + Woe be, on that day, unto them who accused the prophets of imposture! +20 Have we not created you of a contemptible drop of seed, + which we placed in a sure repository, + until the fixed term of delivery? + And we were able to do this: for we are most powerful. + On that day, woe be unto those who accused the prophets of imposture: + Have we not made the earth to contain + the living and the dead, + and placed therein stable and lofty mountains, and given you fresh water +to drink? + Woe be, on that day, unto those who accused the prophets of imposture! + It shall be said unto them, Go ye to the punishment which ye denied as a +falsehood: +30 go ye into the shadow of the smoke of hell, which shall ascend in three +columns, + and shall not shade you from the heat, neither shall it be of service +against the flame; + but it shall cast forth sparks as big as towers, + resembling yellow camels in colour.d + Woe be, on that day, unto those who accused the prophets of imposture! + This shall be a day whereon they shall not speak to any purpose; + neither shall they be permitted to excuse themselves. + Woe be, on that day, unto those who accused the prophets of imposture! + This shall be the day of separation: we will assemble both you and your +predecessors. + Wherefore, if ye have any cunning stratagem, employ stratagems against +me. +40 Woe be, on that day, unto those who accused the prophets of imposture! + + b Some understand the whole passage of the verses of the Korān; which +continued to be sent down, parcel after parcel, during the space of several +years, and which rescind (for so the verb įsafa may also be translated) and +abolish all former dispensations, divulging and making known the ways of +salvation, distinguishing truth from falsehood, and communicating admonition, +&c. Some interpret the first three verses of the winds, sent in a continual +succession, blowing with a violent gust, and dispersing rain over the earth; +and others give different explications. + c viz., The day of judgment. + d Being of fiery colour. Others, however, suppose these sparks will be +of a dusky hue, like that of black camels, which always inclines a little to +the yellow; the word translated yellow, signifying sometimes black. Some +copies, by the variation of a vowel, have cables, instead of camels. + + + But the pious shall dwell amidst shades and fountains, + and fruits of the kinds which they shall desire: + and it shall be said unto them, Eat and drink with easy digestion, in +recompense for that which ye have wrought; + for thus do we reward the righteous doers. + Woe be, on that day, unto those who accused the prophets of imposture! + Eat, O unbelievers, and enjoy the pleasures of this life, for a little +while: verily ye are wicked men. + Woe be, on that day, unto those who accused the prophets of imposture! + And when it is said unto them, Bow down; they do not bow down. + Woe be, on that day, unto those who accused the prophets of imposture! +50 In what new revelation will they believe, after this. + + +________ + + +CHAPTER LXXVIII. + +ENTITLED, THE NEWS; REVEALED AT MECCA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + CONCERNING what do the unbelievers ask questions of one another? + Concerning the great news of the resurrection, + about which they disagree. + Assuredly they shall hereafter know the truth thereof. + Again, Assuredly they shall hereafter know the truth thereof. + Have we not made the earth for a bed, + and the mountains for stakes to fix the same?e + And have we not created you of two sexes; + and appointed your sleep for rest; +10 and made the night a garment to cover you; + and destined the day to the gaining your livelihood; + and built over you seven solid heavens; + and placed therein a burning lamp? + And do we not send down from the clouds pressing forth rain, water +pouring down in abundance, + that we may thereby produce corn, and herbs, + and gardens planted thick with trees? + Verily the day of separation is a fixed period: + the day whereon the trumpet shall sound, and ye shall come in troops to +judgment; + and the heaven shall be opened, and shall be full of gates for the angels +to pass through; +20 and the mountains shall pass away, and become as a vapor; + verily hell shall be a place of ambush, + a receptacle for the transgressors, + who shall remain therein for ages: + they shall not taste any refreshment therein, or any drink, + except boiling water, and filthy corruption: + a fit recompense for their deeds! + For they hope that they should not be brought to an account, + and they disbelieved our signs, accusing them of falsehood. + But everything have we computed, and written down. +30 Taste, therefore: we will not add unto you any other than torment.f + But for the pious is prepared a place of bliss: + gardens planted with trees, and vineyards, + + e See chapter 16, p. 196, and chapter 31, p. 307. + f This, say the commentators, is the most severe and terrible sentence +in the whole Korān, pronounced against the inhabitants of hell; they being +hereby assured that every change in their torments will be for the worse. + + + and damsels with swelling breasts, of equal age with themselves, + and a full cup. + They shall hear no vain discourse there, nor any falsehood. + This shall be their recompense from thy LORD; a gift fully sufficient: + from the LORD of heaven and earth, and of whatever is between them; the +Merciful. The inhabitants of heaven or of earth shall not dare to demand +audience of him: + the day whereon the spirit Gabriel and the other angels shall stand in +order, they shall not speak in behalf of themselves or others, except he only +to whom the Merciful shall grant permission, and who shall say that which is +right. + This is the infallible day. Whoso, therefore, willeth, let him return +unto his LORD. +40 Verily we threaten you with a punishment nigh at hand: + the day whereon a man shall behold the good or evil deeds which his hands +have sent before him; and the unbeliever shall say, Would to GOD I were dust! + + +________ + +CHAPTER LXXIX. + +ENTITLED, THOSE WHO TEAR FORTH; REVEALED AT MECCA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + BY the angels who tear forth the souls of some with violence; + and by those who draw forth the souls of others with gentleness;g + by those who glide swimmingly through the air with the commands of God; + and those who precede and usher the righteous to paradise; + and those who subordinately govern the affairs of this world: + on a certain day, the disturbing blast of the trumpet shall disturb the +universe; + and the subsequent blast shall follow it. + On that day men's hearts shall tremble: + their looks shall be cast down. +10 The infidels say, Shall we surely be made to return whence we came?h + After we shall have become rotten bones, shall we be again raised to +life? + They say, This then will be a return to loss. + Verily it will be but one sounding of the trumpet,i + and, behold, they shall appear alive on the face of the earth.k + Hath not the story of Moses reached thee? + When his LORD called unto him in the holy valley Towa,l + saying, Go unto Pharaoh; for he is insolently wicked: + and say, Hast thou a desire to become just and holy; + and I will direct thee unto thy LORD, that thou mayest fear to +transgress. +20 And he showed him the very great sign of the rod turned into a serpent: + but he charged Moses with imposture, and rebelled against God. + Then he turned back hastily; + and he assembled the magicians, and cried aloud, + + g These are the angel of death and his assistants, who will take the +souls of the wicked in a rough and cruel manner from the inmost part of their +bodies, as a man drags up a thing from the bottom of the sea; but will take +the souls of the good in a gentle and easy manner from their lips, as when a +man draws a bucket of water at one pull.1 + There are several other interpretations of this whole passage; some +expounding all the five parts of the oath of the stars, others of the souls of +men, others of the souls of warriors in particular, and others of war-horses: +a detail of which, I apprehend, would rather tire than please. + h i.e., Shall we be restored to our former condition? + i viz., The second or third blast, according to different opinions. + k Or, they shall appear at the place of judgment. The original word al +Sāhira is also one of the names of hell. + l See chapter 20, p. 234. + + 1 Al Beidāwi. + + + saying, I am your supreme LORD. + Wherefore GOD chastised him with the punishment of the life to come, and +also of this present life. + Verily herein is an example unto him who feareth to rebel. + Are ye more difficult to create, or the heaven which God hath built? + He hath raised the height thereof, and hath perfectly formed the same: + and he hath made the night thereof dark, and hath produced the light +thereof. +30 After this, he stretched out the earth,m + whence he caused to spring forth the water thereof, and the pasture +thereof; + and he established the mountains, + for the use of yourselves, and of your cattle. + When the prevailing, the great day shall come, + on that day shall a man call to remembrance what he hath purposely done: + and hell shall be exposed to the view of the spectator. + And whoso shall have transgressed, + and shall have chosen this present life; + verily hell shall be his abode; +40 but whoso shall have dreaded the appearing before his LORD, and shall +have refrained his soul from lust, + verily paradise shall be his abode. + They will ask thee concerning the last hour, when will be the fixed time +thereof? + By what means canst thou give any information of the same? + Unto thy LORD belongeth the knowledge of the period thereof: + and thou art only a warner, who fearest the same. + The day whereon they shall see the same, it shall seem to them as though +they had not tarried in the world longer than an evening, or a morning +thereof. + +______ + +CHAPTER LXXX. + +ENTITLED, HE FROWNED; REVEALED AT MECCA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + THE prophet frowned, and turned aside, + because the blind man came unto him:n + and how dost thou know whether he shall peradventure be cleansed from his +sins, + or whether he shall be admonished, and the admonition shall profit him? + The man who is wealthy, + thou receivest respectfully; + whereas it is not to be charged on thee, that he is not cleansed: + but him who cometh unto thee earnestly, seeking his salvation, + and who feareth God, +10 dost thou neglect. + By no means shouldst thou act thus. Verily the Koran is an admonition + (and he who is willing retaineth the same;) + written in volumes honourable, + exalted, and pure; + by the hands of scribes honoured, and just.o + + m Which had been created before the heavens, but without expansion.1 + n This passage was revealed on the following occasion. A certain blind +man, named Abdallah Ebn Omm Mactūm, came and interrupted Mohammed while he was +engaged in earnest discourse with some of the principal Koreish, whose +conversion he had hopes of; but the prophet taking no notice of him, the blind +man, not knowing he was otherwise busied, raised his voice, and said, O +apostle of GOD, teach me some part of what GOD hath taught thee; but Mohammed, +vexed at this interruption, frowned and turned away from him; for which he is +here reprehended. After this, whenever the prophet saw Ebn Omm Mactūm, he +showed him great respect, saying, The man is welcome, on whose account my LORD +hath reprimanded me; and he made him twice governor of Medina.2 + o Being transcribed from the preserved table, highly honoured in the +sight of GOD, kept pure and uncorrupted from the hands of evil spirits, and +touched only by the angels. Some understand hereby the books of the prophets, +with which the Korān agrees in substance.1 + + 1 Jallalo'ddin. 2 Idem al Beidāwi. + + + May man be cursed! What hath seduced him to infidelity? + Of what thing doth God create him? + Of a drop of seed + doth he create him; and he formeth him with proportion; +20 and then facilitateth his passage out of the womb: + afterwards he causeth him to die, and layeth him in the grave; + hereafter, when it shall please him, he shall raise him to life. + Assuredly, He hath not hitherto fully performed what God hath commanded +him. + Let man consider his food; in what manner it is provided. + We pour down water by showers; + afterwards we cleave the earth in clefts, + and we cause corn to spring forth therein, + and grapes, and clover, + and the olive, and the palm, +30 and gardens planted thick with trees, + and fruits, and grass, + for the use of yourselves and of your cattle. + When the stunning sound of the trumpet shall be heard; + on that day shall a man fly from his brother, + and his mother, and his father, + and his wife, and his children. + Every man of them, on that day, shall have business of his own sufficient +to employ his thoughts. + On that day the faces of some shall be bright, + laughing, and joyful: +40 and upon the faces of others, on that day, shall there be dust; + darkness shall cover them. + These are the unbelievers, the wicked. + +______ + +CHAPTER LXXXI. + +ENTITLED, THE FOLDING UP; REVEALED AT MECCA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + WHEN the sun shall be folded up;p + and when the stars shall fall; + and when the mountains shall be made to pass away; + and when the camels ten months gone with young shall be neglected;q + and when the wild beasts shall be gathered together;r + and when the seas shall boil;s + and when the souls shall be joined again to their bodies; + and when the girl who hath been buried alive shall be asked + for what crime she was put to death;t +10 and when the books shall be laid open; + and when the heaven shall be removed;u + and when hell shall burn fiercely; + and when paradise shall be brought near; + every soul shall know what it hath wrought. + + p As a garment that is laid by. + q See the Prelim. Disc. Sect. IV. p. 64. + r See ibid. p. 64 and 67. + s See ibid. p. 64. + t For it was customary among the ancient Arabs to bury their daughters +alive as soon as they were born; for fear they should be impoverished by +providing for them, or should suffer disgrace on their account. See chapter +16, p. 199. + u Or plucked away from its place, as the skin is plucked off from a +camel which is flaying; for that is the proper signification of the verb here +used. Marracci fancies the passage alludes to that in the Psalms,2 where, +according to the versions of the Septuagint and the Vulgate, GOD is said to +have stretched out the heaven like a skin. + 1 Al Zamakh. 2 Psalm civ. 2. + + + Verily I swearx by the stars which are retrograde, + which move swiftly, and which hide themselves;y + and by the night, when it cometh on; + and by the morning, when it appeareth; + these these are the words of an honourable messenger,z +20 endued with strength, of established dignity in the sight of the +possessor of the throne, + obeyed by the angels under his authority, and faithful: + and your companion Mohammed is not distracted. + He had already seen him in the clear horizon:a + and he suspected notb the secrets revealed unto him. + Neither are these the words of an accursed devil.c + Whither, therefore, are you going? + This is no other than an admonition unto all creatures; + unto him among you who shall be willing to walk uprightly: + but ye shall not will, unless GOD willeth, the LORD of all creatures. + +________ + + +CHAPTER LXXXII. + +ENTITLED, THE CLEAVING IN SUNDER; REVEALED AT MECCA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + WHEN the heaven shall be cloven in sunder; + and when the stars shall be scattered; + and when the seas shall be suffered to join their waters; + and when the graves shall be turned upside down: + every soul shall know what it hath committed, and what it hath omitted. + O man, what hath seduced thee against thy gracious LORD, + who hath created thee, and put thee together, and rightly disposed thee? + In what form he pleased hath he fashioned thee. + Assuredly. But ye deny the last judgment as a falsehood. +10 Verily there are appointed over you guardian angels,d + honourable in the sight of God, writing down your actions; + who know that which ye do. + The just shall surely be in a place of delight: + but the wicked shall surely be in hell; + they shall be cast therein to be turned, on the day of judgment, + and they shall not be absent therefrom forever. + What shall cause thee to understand what the day of judgment is? + Again, What shall cause thee to understand what the day of judgment is? + It is a day whereon one soul shall not be able to obtain anything in +behalf of another soul: and the command, on that day, shall be GOD'S. + + x Or, I will not swear, &c. See chapter 56, p. 398, note m. + y Some understand hereby the stars in general, but the more exact +commentators, five of the planets, viz., the two which accompany the sun, and +the three superior planets; which have both a retrograde and a direct motion, +and hide themselves in the rays of the sun, or when they set. + z i.e., Gabriel. + a See chapter 53, p. 389. + b Some copies, by a change of one letter only, instead of dhanīnin, +read danīnin; and then the words should be rendered, He is not tenacious of, +or grudges not to communicate to you, the secret revelations which he has +received. + c Who has overheard, by stealth, the discourse of the angels. The +verse is an answer to a calumny of the infidels, who said the Korān was only a +piece of divination, or magic; for the Arabs suppose the soothsayer, or +magician, receives his intelligence from those evil spirits, who are +continually listening to learn what they can from the inhabitants of heaven. + d See chapter 50, p. 384, and the Prelim. Disc. Sect. IV. p. 56. + + +CHAPTER LXXXIII. + +ENTITLED, THOSE WHO GIVE SHORT MEASURE OR WEIGHT; REVEALED AT MECCA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + WOE be unto those who give short measure or weight: + who, when they receive by measure from other men, take the full; + but when they measure unto them, or weigh unto them, defraud! + Do not these think they shall be raised again, + at the great day, + the day whereon mankind shall stand before the LORD of all creatures? + By no means. Verily the register of the actions of the wicked is surely +in Sejjīn.e + And what shall make thee to understand what Sejjīn is? + It is a book distinctly written. +10 Woe be on that day, unto those who accused the prophets of imposture; + who denied the day of judgment as a falsehood! + And none denieth the same as a falsehood, except every unjust and +flagitious person: + who, when our signs are rehearsed unto him, saith, They are fables of the +ancients. + By no means: but rather their lusts have cast a veil over their hearts. + By no means. Verily they shall be shut out from their LORD on that day; + and they shall be sent into hell to be burned: + then shall it be said unto them by the infernal guards, This is what ye +denied as a falsehood. + Assuredly. But the register of the actions of the righteous is +Illiyyūn:f + and what shall cause thee to understand what Illiyyun is? +20 It is a book distinctly written: + those who approach near unto God are witnesses thereto.g + Verily the righteous shall dwell among delights: + seated on couches they shall behold objects of pleasure; + thou shalt see in their faces the brightness of joy. + They shall be given to drink of pure wine, sealed; + the seal whereof shall be musk:h and to this let those aspire, who aspire +to happiness: + and the water mixed therewith shall be of Tasnīm,i + a fountain whereof those shall drink who approach near unto the divine +presence.k + + e Is the name of the general register, wherein the actions of all the +wicked, both men and genii, are distinctly entered. Sejn signifies a prison; +and this book, as some think, derives its name from thence, because it will +occasion those whose deeds are there recorded to be imprisoned in hell. +Sejjin, or Sajin, is also the name of the dungeon beneath the seventh earth, +the residence of Eblis and his host, where, it is supposed by some, that this +book is kept, and where the souls of the wicked will be detained till the +resurrection.1 If the latter explication be admitted, the words, And what +shall make thee to understand what Sejjin is? should be enclosed within a +parenthesis. + f The word is a plural, and signifies high places. Some say it is the +general register wherein the actions of the righteous, whether angels, men, or +genii, are distinctly recorded. Others will have it to be a place in the +seventh heaven, under the throne of GOD, where this book is kept, and where +the souls of the just, as many think, will remain till the last day.2 If we +prefer the latter opinion, the words, And what shall make thee to understand +what Illiyyūn is? should likewise be enclosed in a parenthesis. + g Or, are present with, and keep the same. + h i.e., The vessels containing the same shall be sealed with musk, +instead of clay. Some understand by the seal of this wine its farewell, or +the flavour it will leave in the mouth after it is drank. + i Is the name of a fountain in paradise, so called from its being +conveyed to the highest apartments. + k For they shall drink the water of Tasnīm pure and unmixed, being +continually and wholly employed in the contemplation of GOD; but the other +inhabitants of paradise shall drink it mixed with their wine.3 + + 1 Jallalo'ddin, al Beidāwi. See the Prelim. Disc. Sect. IV. p. 61. + 2 Jallalo'ddin. See the Prelim. Disc. ubi sup. +3 Al Beidāwi. + + + They who act wickedly laugh the true believers to scorn: +30 and when they pass by them, they wink at one another: + and when they turn aside to their people, they turn aside making +scurrilous jests; + and when they see them, they say, Verily these are mistaken men. + But they are not sent to be keepers over them.l + Wherefore one day the true believers, in their turn, shall laugh the +infidels to scorn:m + lying on couches they shall look down upon them in hell. + Shall not the infidels be rewarded for that which they have done? + +________ + +CHAPTER LXXXIV. + +ENTITLED, THE RENDING IN SUNDER; REVEALED AT MECCA.n + +IN THE NAME OF THE MOST MERCIFUL GOD. + + WHEN the heaven shall be rent in sunder, + and shall obey its LORD, and shall be capable thereof; + and when the earth shall be stretched out,o + and shall cast forth that which is therein,p and shall remain empty, + and shall obey its LORD, and shall be capable thereof: + O man, verily laboring thou laborest to meet thy LORD, and thou shalt +meet him.q + And he who shall have his book given into his right hand + shall be called to an easy account, + and shall turn unto his familyr with joy: +10 but he who shall have his book given him behind his back,s + shall invoke destruction to fall upon him, + and he shall be sent into hell to be burned; + because he rejoiced insolently amidst his family on earth. + Verily he thought he should never return unto God: + yea verily, but his LORD beheld him. + Wherefore I sweart by the redness of the sky after sunset, + and by the night, and the animals which it driveth together, + and by the moon when she is in the full; + ye shall surely be transferred successively from state to state.u +20 What aileth them, therefore, that they believe not the resurrection; + and that, when the Koran is read unto them, they worship not?x + Yea: the unbelievers accuse the same of imposture: + but GOD well knoweth the malice which they keep hidden in their breasts. + Wherefore denounce unto them a grievous punishment, + except those who believe and do good works: for them is prepared a never- +failing reward. + + l i.e., The infidels are not commissioned by GOD to call the believers +to account, or to judge of their actions. + m When they shall see them ignominiously driven into hell. It is also +said, that a door shall be shown the damned, opening into paradise, and they +shall be bidden to go in; but when they come near the door it shall be +suddenly shut, and the believers within shall laugh at them.1 + n There are some who take this chapter to have been revealed at Medina. + o Like a skin; every mountain and hill being levelled. + p As the treasures hidden in its bowels, and the dead bodies which lie +in their graves. + q Or, and thou shalt meet thy labour; whether thy works be good, or +whether they be evil + r i.e., His relations or friends who are true believers; or rather, to +his wives and servants, of the damsels and youths of paradise, who wait to +receive him.2 + s That is, into his left hand; for the wicked will have that hand bound +behind their back, and their right hand to their neck. + t Or, I will not swear. See chapter 56, p. 398, note m. + u i.e., From the state of the living, to that of the dead; and from the +state of the dead, to a new state of life in another world. + x Or, humble not themselves. + + 1 Idem. 2 Idem. + + +CHAPTER LXXXV. + +ENTITLED, THE CELESTIAL SIGNS; REVEALED AT MECCA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + BY the heaven adorned with signs;y + by the promised day of judgment; + by the witness, and the witnessed;z + cursed were the contrivers of the pit,a + of fire supplied with fuel; + when they sat around the same, + and were witnesses of what they did against the true believers:b + and they afflicted them for no other reason, but because they believed in +the mighty, the glorious GOD, + unto whom belongeth the kingdom of heaven and earth: and GOD is witness +of all things. +10 Verily for those who persecute the true believers of either sex, and +afterwards repent not, is prepared the torment of hell; and they shall suffer +the pain of burning.c + But for those who believe, and do that which is right, are destined +gardens beneath which rivers flow: this shall be great felicity. + Verily the vengeance of thy LORD is severe. + He createth, and he restoreth to life: + he is inclined to forgive, and gracious; + the possessor of the glorious throne, + who effecteth that which he pleaseth. + Hath not the story of the hosts + of Pharaohd and of Thamude reached thee? + Yet the unbelievers cease not to accuse the divine revelations of +falsehood: + + y The original word properly signifies towers, which some interpret of +real towers,1 wherein it is supposed the angels keep guard;2 and others, of +the stars of the first magnitude: but the generality of expositors understand +thereby the twelve signs of the zodiac, wherein the planets make their several +stations.3 + z The meaning of these words is very uncertain, and the explications of +the commentators consequently vary. One thinks the witness to be Mohammed, +and that which is borne witness of, to be the resurrection, or the professors +of the Mohammedan faith; or else that these latter are the witness, and the +professors of every other religion, those who will be witnessed against by +them. Another supposes the witness to be the guardian angel, and his charge +the person witnessed against. Another expounds the words of the day of +Arafat, the 9th of Dhu'lhajja, and of the day of slaying the victims, which is +the day following, or else of Friday, the day of the weekly assembling of the +Mohammedans at their mosques, and of the people who are assembled on those +days, &c.4 + a Literally, the lords of the pit. These were the ministers of the +persecution raised by Dhu Nowās, king of Yaman, who was of the Jewish +religion, against the inhabitants of Najrān; for they having embraced +Christianity (at that time the true religion, by the confession of Mohammed +himself), the bigoted tyrant commanded all those who would not renounce their +faith to be cast into a pit, or trench, filled with fire, and there burnt to +ashes.5 Others, however, tell the story with different circumstances.6 + b Or, as some choose to understand the words, And shall be witnesses +against themselves, at the day of judgment, of their unjust treatment of the +true believers. + c Which pain, it is said, the persecutors of the Christian martyrs +above mentioned felt in this life; the fire bursting forth upon them from the +pit, and consuming them.7 + d See chapter 7, p. 115, &c. + e See ibid. p. 111, &c. + + 1 Yahya. 2 See cap. 15, p. 191. 3 Jallal., al Beidāwi, +Yahya. 4 Idem. 5 Idem. Vide Poc. Spec. p. 62; +Ecchellens. Hist. Arab. part i. c. 10; and Prid. Life of Mah. p. 61. + 6 Vide D'Herbel. Bibl. Orient. Art. Abou Navas. +7 Al Beidāwi, Yahya. + + +20 but GOD encompasseth them behind, that they cannot escape. + Verily that which they reject is a glorious Koran; + the original whereof is written in a table kept in heaven.f + + +________ + + + +CHAPTER LXXXVI. + +ENTITLED, THE STAR WHICH APPEARED BY NIGHT; REVEALED AT MECCA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + BY the heaven, and that which appeareth by night: + but what shall cause thee to understand what that which appeareth by +night is? + it is the star of piercing brightness:g + every soul hath a guardian set over it. + Let a man consider, therefore, of what he is created. + He is created of seed poured forth, + issuing from the loins, and the breastbones.h + Verily God is able to restore him to life, + the day whereon all secret thoughts and actions shall be examined into; +10 and he shall have no power to defend himself, nor any protector. + By the heaven which returneth the rain;i + and by the earth which openeth to let forth vegetables and springs: + verily this is a discourse distinguishing good from evil: + and it is not composed with lightness. + Verily the infidels are laying a plot to frustrate my designs: + but I will lay a plot for their ruin. + Wherefore, O prophet, bear with the unbelievers: let them alone a while. + +______ + + +CHAPTER LXXXVII. + +ENTITLED, THE MOST HIGH;k REVEALED AT MECCA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + PRAISE the name of thy LORD, the most high; + who hath created, and completely formed his creatures: + + f And preserved from the least change or corruption. See the Prelim. +Disc. Sect. III. p. 50, and Sect. IV. p. 58. + g Some take the words to signify any bright star, without restriction; +but others think some particular star or stars to be thereby intended; which +one supposes to be the morning star (peculiarly called al Tārek, or the +appearing by nights), another Saturn (that planet being by the Arabs surnamed +al Thakeb, or the piercing, as it was by the Greeks, Phoenon, or the shining), +and a third, the Pleiades. + h i.e., From the loins of the man, and the breast-bones of the woman.1 + i Or, as some expound it, Which performeth its periodic motion, +returning to the point from whence it began the same. The words seem designed +to express the alternate returns of the different seasons of the year. + k Some take the first word of this chapter, viz., Praise, for its +title. + + 1 Al Beidāwi, Yahya + + + and who determineth them to various ends,l and directeth them to attain +the same;m + and who produceth the pasture for cattle, + and afterwards rendereth the same dry stubble of a dusky hue. + We will enable thee to rehearse our revelations;n and thou shalt not +forget any part thereof, + except what GOD shall please;o for he knoweth that which is manifest, and +that which is hidden. + And we will facilitate unto thee the most easy way.p + Wherefore admonish thy people, if thy admonition shall be profitable unto +them. +10 Whoso feareth God, he will be admonished: + but the most wretched unbeliever will turn away therefrom; + who shall be cast to be broiled in the greater fire of hell, + wherein he shall not die, neither shall he live. + Now hath he attained felicity, who is purified by faith, + and who remembereth the name of his LORD, and prayeth. + But ye prefer this present life: + yet the life to come is better, and more durable. + Verily this is written in the ancient books, + the books of Abraham and Moses. + +________ + +CHAPTER LXXXVIII. + +ENTITLED, THE OVERWHELMING;q REVEALED AT MECCA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + HATH the news of the overwhelming day of judgment reached thee? + The countenances of some, on that day, shall be cast down; + labouring and toiling:r + they shall be cast into scorching fire to be broiled: + they shall be given to drink of a boiling fountain: + they shall have no food, but of dry thorns and thistles:s + which shall not fatten, neither shall they satisfy hunger. + But the countenances of others, on that day, shall be joyful; + well pleased with their past endeavor: +10 they shall be placed in a lofty garden, + wherein thou shalt hear no vain discourse: + therein shall be a running fountain; + therein shall be raised beds, + and goblets placed before them, + and cushions laid in order, + and carpets ready spread. + Do they not consider the camels,t how they are created; + + l Determining their various species, properties, ways of life, &c.1 + m Guiding the rational by their reason and also by revelation, and the +irrational by instinct, &c.2 + n See chapter 75, p. 431. + o i.e., Except such revelations as GOD shall think fit to abrogate and +blot out of thy memory. See chapter 2, p. 13, and chapter 75, p. 431. + p To retain the relations communicated to thee by Gabriel; or, as some +understand the words, We will dispose thee to the profession and strict +observance of the most easy religion, that is, of Islām. + q That is a name, or epithet, of the last day; because it will suddenly +overwhelm all creatures with fear and astonishment. It is also a name, or +epithet, of hell fire. + r i.e., Dragging their chains, and labouring through hell fire, as +camels labour through mud, &c. Or, Employing and fatiguing themselves in what +shall not avail them.3 + s Such as the camels eat when green and tender. Some take the original +word al Darķ for the name of a thorny tree. + t These animals are of such use, or rather necessity, in the east, that +the creation of a species so wonderfully adapted to those countries is a very +proper instance, to an Arabian, of the power and wisdom of GOD. Some, +however, think the clouds (which the original word ibl also signifies) are +here intended; the heaven being mentioned immediately after. + + 1 Al Beidāwi. 2 Idem. 3 Idem. + + + and the heaven, how it is raised; + and the mountains, how they are fixed; +20 and the earth, how it is extended? + Wherefore warn thy people; for thou art a warner only: + thou art not impowered to act with authority over them. + But whoever shall turn back,u and disbelieve, + GOD shall punish him with the greater punishment of the life to come. + Verily unto us shall they return: + then shall it be our part to bring them to account. + +________ + + +CHAPTER LXXXIX. + +ENTITLED, THE DAYBREAK; REVEALED AT MECCA.x + +IN THE NAME OF THE MOST MERCIFUL GOD. + + BY the daybreak, and ten nights;y + by that which is double, and that which is single;z + and by the night when it cometh on: + is there not in this an oath formed with understanding? + Hast thou not considered how thy LORD dealt with Ad, + the people of Irem,a adorned with lofty buildings,b + the like whereof hath not been erected in the land;c + and with Thamud, who hewed the rocks in the valleyd into houses; + + u Or, Except him who shall turn back, and be an infidel: and GOD shall +also punish him &c. By which exception some suppose that power is here given +to Mohammed to chastise obstinate infidels and apostates. + x Some are of opinion this chapter was revealed at Medina. + y That is, the ten nights of Dhu'lhajja, or the 10th of that month +(whence some understand the daybreak mentioned just before, of the morning of +that day, or of the preceding); or the nights of the 10th of Moharram; or, as +others rather think, the 10th, 11th, and 12th of Dhu'lhajja; all which are +days peculiarly sacred among the Mohammedans. + z These words are variously interpreted. Some understand thereby all +things in general; some, all created beings (which are said to have been +created by pairs, or of two kinds),1 and the Creator, who is single; some, of +the primum mobile, and the other orbs; some, of the constellations and the +planets; some, of the nights before mentioned, taken either together or +singly; and some, of the day of slaying the victims (the 10th of Dhu'lhajja), +and of the day of Arafat, which is the day before, &c.2 + a Was the name of the territory or city of the Adites, and of the +garden mentioned in the next note; which were so called from Irem, or Aram, +the grandfather of Ad, their progenitor. Some think Aaron himself to be here +meant, and his name to be added to signify the ancient Adites, his immediate +descendants, and to distinguish them from the latter tribe of that name:3 but +the adjective and relative joined to the word are, in the original, of the +feminine gender, which seems to contradict this opinion. + b Or pillars. Some imagine these words are used to express the great +size and strength of the old Adites;4 and then they should be translated, who +were of enormous stature. But the more exact commentators take the passage to +relate to the sumptuous palace and delightful gardens built and made by +Sheddād the son of Ad. For they say Ad left two sons, Sheddād and Sheddīd, +who reigned jointly after his decease, and extended their power over the +greater part of the world; but Sheddīd dying, his brother became sole monarch; +who, having heard of the celestial paradise, made a garden in imitation +thereof, in the deserts of Aden, and called it Irem, after the name of his +great-grandfather: when it was finished he set out, with a great attendance, +to take a view of it; but when they were come within a day's journey of the +place, they were all destroyed by a terrible noise from heaven. Al Beidāwi +adds that one Abdallah Ebn Kelābah (whom, after D'Herbelot, I have elsewhere +named Colabah)5 accidentally hit on this wonderful place, as he was seeking a +camel. + c If we suppose the preceding words to relate to the vast stature of +the Adites, these must be translated, The like of whom hath not been created, +&c. + d The learned Greaves, in his translation of Abulfeda's description of +Arabia,6 has falsely rendered these words, which are there quoted, Quibus +petroe vallis responsum dederunt, i.e., To whom the rocks of the valley +returned answer: which slip being made by so great a man, I do not at all +wonder that La Roque, and Petis de la Croix, from whose Latin version, and +with whose assistance, La Roque made his French translation of the aforesaid +treatise, have been led into the same mistake, and rendered those words, A qui +les pierres de la valée rendirent réponse.1 The valley here meant, say the +commentators,2 is Wādi'lkora, lying about one day's journey3 (not five and +upwards, as Abulfeda will have it) from al Hejr. + + 1 See cap. 51, p. 387. 2 Al Zamakh. 3 Al Beidāwi, +Jallalo'ddin. 4 Idem. See the Prelim. Disc. p. 5. 5 +Prelim. Disc. p. 5. 6 p. 43. It was published by Dr. Hudson, in +the third vol. of the Geograhphię Veteris Scriptor. Gr. minor. + + + and with Pharaoh, the contriver of the stakes:e +10 who had behaved insolently in the earth, + and multiplied corruption therein? + Wherefore thy LORD poured on them various kindsf of chastisement: + for thy LORD is surely in a watch-tower, whence he observeth the actions +of men. + Moreover man, when his LORD trieth him by prosperity, and honoureth him, +and is bounteous unto him, + saith, My LORD honoureth me; + but when he proveth him by afflictions, and withholdeth his provisions +from him, + he saith, My LORD despiseth me. + By no means:g but ye honour not the orphan, + neither do ye excite one another to feed the poor; +20 and ye devour the inheritance of the weak,h with undistinguishing +greediness, + and ye love riches with much affection. + By no means should ye do thus. When the earth shall be minutely ground +to dust; + and thy LORD shall come, and the angels rank by rank; + and hell, on that day, shall be brought nigh:i on that day shall man call +to remembrance his evil deeds; but how shall remembrance avail him? + He shall say, Would to GOD that I had heretofore done good works in my +lifetime!k On that day none shall punish with his punishment; + nor shall any bind with his bonds.l + O thou soul which art at rest,m + return unto thy LORD, well pleased with thy reward, and well pleasing +unto God: + enter among my servants; +30 and enter my paradise. + + e See chapter 38, p. 340. + f The original word signifies a mixture, and also a scourge of platted +thongs: whence some suppose the chastisement of this life is here represented +by scourge, and intimated to be as much lighter than that of the next life, as +scourging is lighter than death.4 + g For worldly prosperity or adversity is not a certain mark either of +the favour or disfavour of GOD. + h Not suffering women or young children to have any share in the +inheritance of their husbands or parents. See chapter 4, p. 54. + i There is a tradition that at the last day hell will be dragged +towards the tribunal by 70,000 halters, each halter being hauled by 70,000 +angels, and that it will come with great roaring and fury.5 + k Or, for this my latter life. + l i.e., None shall be able to punish or to bind, as GOD shall then +punish and bind the wicked.6 + m Some expound this of the soul, which, having, by pursuing the +concatenation of natural causes, raised itself to the knowledge of that Being +which produced them, and exists of necessity, rests fully contented, or +acquiesces in the knowledge of him, and the contemplation of his perfections. +By this the reader will observe that the Mohammedans are no strangers to +Quietism. Others, however, understand the words of the soul, which, having +attained the knowledge of the truth, rests satisfied, and relies securely +thereon, undisturbed by doubts; or of the soul which is secure of its +salvation, and free from fear or sorrow.7 + + 1 Descr. de l'Arabie, mise ą la suite du Voyage de la Palestine, par La +Roque, p. 35. 2 Jallalo'ddin, al Beidāwi. +3 Ebn Hawkal, apud Abulf. ubi sup. Geogr. Nub. p. 110. 4 Al +Beidāwi. 5 Idem, Jallalo'ddin. 6 Idem. +7 Al Beidāwi + + +CHAPTER XC. + +ENTITLED, THE TERRITORY; REVEALED AT MECCA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + I SWEARn by this territory,o + (and thou, O prophet, residest in this territory,)p + and by the begetter, and that which he hath begotten;q + verily we have created man in misery.r + Doth he think that none shall prevail over him?s + He saith, I have wasted plenty of riches.t + Doth he think that none seeth him? + Have we not made him two eyes, + and a tongue, and two lips; +10 and shown him the two highways of good and evil? + Yet he attempteth not the cliff. + What shall make thee to understand what the cliff is? + It is to free the captive; + or to feed, in the day of famine, + the orphan who is of kin, or the poor man who lieth on the ground. + Whoso doth this, and is one of those who believe, and recommend +perseverance unto each other, and recommend mercy unto each other; + these shall be the companions of the right hand.u + But they who shall disbelieve our signs + shall be the companions of the left hand:x +20 above them shall be arched fire. +_____ + +CHAPTER XCI. + +ENTITLED, THE SUN; REVEALED AT MECCA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + BY the Sun, and its rising brightness; + by the moon when she followeth him;y + by the day, when it showeth its splendor; + by the night, when it covereth him with darkness; + by the heaven, and him who built it; + by the earth, and him who spread it forth; + by the soul, and him who completely formed it, + and inspired into the same its faculty of distinguishing, and power of +choosing, wickedness and piety: + + n Or, I will not swear, &c. See chapter 56, p. 398, note m. + o viz., The sacred territory of Mecca. + p Or, Thou shalt be allowed to do what thou pleasest in this territory; +the words, in this sense, importing a promise of that absolute power which +Mohammed attained on the taking of Mecca.1 + q Some understand these words generally; others of Adam or Abraham, and +of their offspring, and of Mohammed in particular.2 + r Or, to trouble. This passage was revealed to comfort the prophet +under the persecutions of the Koreish.3 + s Some expositors take a particular person to be here intended, who was +one of Mohammed's most inveterate adversaries; as al Walid Ebn al Mogheira;4 +others suppose Abu'l Ashadd Ebn Calda to be the man, who was so very strong, +that a large skin being spread under his feet, and ten men pulling at it, they +could not make him fall, though they tore the skin to pieces.5 + t In a vain and ostentatious manner, or in opposing of Mohammed.6 + u See chapter 56, p. 396. + x See ibid. + y i.e., When she rises just after him, as she does at the beginning of +the month; or when she gets after him, as happens when she is a little past +the full.7 + + 1 Idem. 2 Idem. 3 Idem. 4 Al Zamakh. + 5 Al Beidāwi. +6 Idem. 7 Idem. + + + now is he who hath purified the same, happy; +10 but he who hath corrupted the same, is miserable. + Thamud accused their prophet Saleh of imposture, through the excess of +their wickedness: + when the wretchz among them was sent to slay the camel; + and the apostle of GOD said unto them, Let alone the camel of GOD; and +hinder not her drinking. + But they charged him with imposture; and they slew her. + Wherefore their LORD destroyed them, for their crime, and made their +punishment equal unto them all: + and he feareth not the issue thereof. + +________ + + +CHAPTER XCII. + +ENTITLED, THE NIGHT; REVEALED AT MECCA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + BY the night, when it covereth all things with darkness; + by the day, when it shineth forth; + by his who hath created the male, and the female: + verily your endeavor is different. + Now whoso is obedient, and feareth God, + and professeth the truth of that faith which is most excellent; + unto him will we facilitate the way to happiness: + but whoso shall be covetous, and shall be wholly taken up with this +world, + and shall deny the truth of that which is most excellent; +10 unto him will we facilitate the way to misery; + and his riches shall not profit him, when he shall fall headlong into +hell. + Verily unto us appertaineth the direction of mankind: + and ours is the life to come, and the present life. + Wherefore I threaten you with fire which burneth fiercely, + which none shall enter to be burned except the most wretched; + who shall have disbelieved, and turned back. + But he who strictly bewareth idolatry and rebellion shall be removed far +from the same; + who giveth his substance in alms, + and by whom no benefit is bestowed on any, that it may be recompensed, +20 but who bestoweth the same for the sake of his LORD, the most High,a + and hereafter he shall be well satisfied with his reward. + +________ + + +CHAPTER XCIII. + +ENTITLED, THE BRIGHTNESS; REVEALED AT MECCA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + BY the brightness of the morning;b + and by the night, when it groweth dark: + + z viz., Kedār Ebn Sālef. See chapter 7, p. 112, and chapter 54, p. +393. + a Jallalo'ddin thinks this whole description belongs peculiarly to Abu +Becr: for when he had purchased Belāl, the Ethiopian (afterwards the prophet's +Muedhdhin, or crier to prayers), who purchased Belāl, the Ethiopian +(afterwards the prophet's Muedhdhin, or crier to prayers), who had been put to +the rack on account of his faith, the infidels said he did it only out of a +view of interest; upon which this passage was revealed. + b The original word properly signifies the bright part of the day, when +the sun shines full out, three or four hours after it is risen. + + + thy LORD hath not forsaken thee, neither doth he hate thee.c + Verily the life to come shall be better for thee than this present life: + and thy LORD shall give thee a reward wherewith thou shalt be well +pleased. + Did he not find thee an orphan, and hath he not taken care of thee? + And did he not find thee wandering in error, and hath he not guided thee +into the truth? + And did he not find thee needy, and hath he not enriched thee? + Wherefore oppress not the orphan: +10 neither repulse the beggar: + but declare the goodness of thy LORD. + +_______ + + +CHAPTER XCIV. + +ENTITLED, HAVE WE NOT OPENED; REVEALED AT MECCA + +IN THE NAME OF THE MOST MERCIFUL GOD. + + HAVE we not opened thy breast;d + and eased thee of thy burden,e + which galled thy back; + and raise thy reputation for thee? + Verily a difficulty shall be attended with ease. + Verily a difficulty shall be attended with ease. + When thou shalt have ended thy preaching; labor to serve God in return +for his favours;f + and make thy supplication unto thy LORD. + +_______ + + +CHAPTER XCV. + +ENTITLED, THE FIG; WHERE IT WAS REVEALED IS DISPUTED. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + BY the fig, and the olive;g + and by mount Sinai, + + c It is related that no revelation having been vouchsafed to Mohammed +for several days, in answer to some questions put to him by the Koreish, +because he had confidently promised to resolve them the next day, without +adding the exception, if it please GOD,1 or because he had repulsed an +importunate beggar, or else because a dead puppy lay under his seat, or for +some other reason; his enemies said that GOD had left him: whereupon this +chapter was sent down for his consolation.2 + d By disposing and enlarging it to receive the truth, and wisdom, and +prophecy; or, by freeing thee from uneasiness and ignorance? This passage is +thought to intimate the opening of Mohammed's heart, in his infancy, or when +he took his journey to heaven, by the angel Gabriel; who having wrung out the +black drop, or seed of original sin, washed and cleansed the same, and filled +it with wisdom and faith:3 but some think it relates to the occasion of the +preceding chapter.4 + e i.e., Of thy sins committed before thy mission; or of thy ignorance, +or trouble of mind. + f Or When thou shalt have finished thy prayer, labour in preaching the +faith.5 + g GOD, say the commentators swears by these two fruits, because of +their great uses and virtues: for the fig is wholesome and of easy digestion, +and physically good to carry off phlegm, and gravel in the kidneys or bladder, +and to remove obstructions of the liver and spleen, and also cures the piles +and the gout, &c.; the olive produces oil, which is not only excellent to eat, +but otherwise useful for the compounding of ointments;1 the wood of the olive- +tree, moreover, is good for cleansing the teeth, preventing their growing +rotten, and giving a good odour to the mouth, for which reason the prophets, +and Mohammed in particular, made use of no other for toothpicks.2 + Some, however, suppose that these words do not mean the fruits or trees +above mentioned, but two mountains in the holy land, where they grow in +plenty; or else the temple of Damascus and that at Jerusalem.3 + + 1 See cap. 18, p. 219 2 Al Beidāwi, Jallalo'ddin. 3 Al +Beidāwi, Yahya. Vide Abulf. Vit. Moh. p. 8 and 33; Prid, Life of Mohamet, p. +105, &c. 4 Al Beidāwi. 5 Idem. 1 Idem, al +Zamakh. +2 Al Zamakh. 3 Idem, Yahya, al Beidāwi, Jallal. + + + and this territory of security;h + verily we created man of a most excellent fabric; + afterwards we rendered him the vilest of the vile:i + except those who believe, and work righteousness; for they shall receive +an endless reward. + What, therefore, shall cause thee to deny the day of judgment after +this?k + Is not GOD the most wise judge? + +________ + + +CHAPTER XCVI. + +ENTITLED, CONGEALED BLOOD; REVEALED AT MECCA.l + +IN THE NAME OF THE MOST MERCIFUL GOD. + + READ, in the name of thy LORD, who hath created all things; + who hath created man of congealed blood.m + Read, by thy most beneficent LORD;n + who taught the use of the pen; + who teacheth man that which he knoweth not. + Assuredly. Verily man becometh insolent, + because he seeth himself abound in riches.o + Verily unto thy LORD shall be the return of all. + What thinkest thou as to him who forbiddeth +10 our servant, when he prayeth?p + What thinkest thou; if he follow the right direction; or command piety? + What thinkest thou; if he accuse the divine revelations of falsehood, and +turn his back? + + h viz., The territory of Mecca.4 These words seem to argue the chapter +to have been revealed there. + i i.e., As the commentators generally expound this passage, We created +man of comely proportion of body, and great perfection of mind; and yet we +have doomed him, in case of disobedience, to be an inhabitant of hell. Some, +however, understand the words of the vigorous constitution of man in the prime +and strength of his age, and of his miserable decay when he becomes old and +decrepit: but they seem rather to intimate the perfect state of happiness +wherein man was originally created, and his fall from thence, in consequence +of Adam's disobedience, to a state of misery in this world, and becoming +liable to one infinitely more miserable in the next.5 + k Some suppose these words directed to Mohammed, and others to man in +general, by way of apostrophe. + l The first five verses of this chapter, ending with the words, Who +taught man that which he knew not, are generally allowed to be the first +passage of the Korān which was revealed, though some give this honour to the +seventy-four chapter, and others to the first, the next, they say, being the +sixty-eighth. + m All men being created of thick or concreted blood,6 except only Adam, +Eve, and Jesus.7 + n These words, containing a repetition of the command, are supposed to +be a reply to Mohammed, who, in answer to the former words spoken by the +angel, had declared that he could not read, being perfectly illiterate; and +intimate a promise that GOD, who had inspired man with the art of writing, +would graciously remedy this defect in him.8 + o The commentators agree the remaining part of the chapter to have been +revealed against Abu Jahl, Mohammed's great adversary. + p For Abu Jahl threatened that if he caught Mohammed in the act of +adoration, he would set his foot on his neck; but when he came and saw him in +that posture, he suddenly turned back as in a fright, and, being asked what +was the matter, said there was a ditch of fire between himself and Mohammed, +and a terrible appearance of troops, to defend him.9 + + 4 See the Prelim. Disc. Sect. IV. 5 Vide Marracc. in loc. p. +809. 6 See cap. 22, p. 250. 7 Yahya. +8 Al Beidāwi. 9 Idem. + + + Doth he not know that GOD seeth? + Assuredly. Verily, if he forbear not, we will drag him by the forelock,q + the lying, sinful forelock. + And let him call his councilr to his assistance: + we also will call the infernal guards to cast him into hell. + Assuredly. Obey him not: but continue to adore God; and draw nigh unto +him. + +________ + + +CHAPTER XCVII. + +ENTITLED, AL KADR; WHERE IT WAS REVEALED IS DISPUTED. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + VERILY we sent down the Koran in the night of al Kadr.s + And what shall make thee understand how excellent the night of al Kadr +is? + The night of al Kadr is better than a thousand months. + Therein do the angels descend, and the spirit of Gabriel also, by the +permission of their LORD, with his decrees concerning every matter.t + It is peace until the rising of the morn. + +________ + + +CHAPTER XCVIII. + +ENTITLED, THE EVIDENCE;u WHERE IT WAS REVEALED IS DISPUTED. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + THE unbelievers among those to whom the scriptures were given, and among +the idolaters, did not stagger,x until the clear evidencey had come unto them: + + q See chapter 11, p. 164, note o. + r i.e., The council or assembly of the principal Meccans, the far +greater part of whom adhered to Abu Jahl. + s The word al Kadr signifies power and honor or dignity, and also the +divine decree; and the night is so named either from its excellence above all +other nights in the year, or because, as the Mohammedans believe, the divine +decrees for the ensuing year are annually on this night fixed and settled, or +taken from the preserved table by GOD'S throne, and given to the angels to be +executed.1 On this night Mohammed received his first revelations; when the +Korān, say the commentators, was sent down from the aforesaid table, entire +and in one volume, to the lowest heaven, from whence Gabriel revealed it to +Mohammed by parcels, as occasion required. + The Moslem doctors are not agreed where to fix the night of al Kadr; the +greater part are of opinion that it is one of the ten last nights of Ramadān, +and, as is commonly believed, the seventh of those nights, reckoning backward; +by which means it will fall between the 23rd and 24th days of that month.2 + t See the preceding note, and chapter 44, p. 367. + u Some entitle this chapter, from the first words, Did not. + x i.e., Did not waver in their religion, or in their promises to follow +the truth, when an apostle should come unto them. For the commentators +pretend that before the appearance of Mohammed, the Jews and Christians, as +well as the worshippers of idols, unanimously believed and expected the coming +of that prophet, until which time they declared they would persevere in their +respective religions, and then would follow him; but when he came, they +rejected him through envy.3 + y viz., Mohammed, or the Korān. + + 1 See cap. 44, p. 367. 2 Al Zamakh., al Beidāwi, Jallalo'ddin. + 3 Idem. + + + an apostle from GOD, rehearsing unto them pure books of revelations; +wherein are contained right discourses. + Neither were they unto whom the scriptures were given divided among +themselves, until after the clear evidence had come unto them.z + And they were commanded no other in the scriptures than to worship GOD, +exhibiting unto him the pure religion, and being orthodox; and to be constant +at prayer, and to give alms;a and this is the right religion. + Verily those who believe not, among those who have received the +scriptures, and among the idolaters, shall be cast into the fire of hell, to +remain therein forever. These are the worst of creatures. + But they who believe, and do good works; these are the best of creatures: + their reward with their LORD shall be gardens of perpetual abode, through +which rivers flow; they shall remain therein forever. + GOD will be well pleased in them; and they shall be well pleased in him. +This is prepared for him who shall fear his LORD. + +________ + + +CHAPTER XCIX. + +ENTITLED, THE EARTHQUAKE; WHERE IT WAS REVEALED IS DISPUTED. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + WHEN the earth shall be shaken by an earthquake;b + and the earth shall cast forth her burdens;c + and a man shall say, What aileth her? + On that day the earth shall declare her tidings, + for that thy LORD will inspire her.d + On that day men shall go forward in distinct classes, that they may +behold their works. + And whoever shall have wrought good of the weight of an ant,e shall +behold the same. + And whoever shall have wrought evil of the weight of an ant, shall behold +the same. + + z But when the promised apostle was sent, and the truth became manifest +to them, they withstood the clearest conviction, differing from one another in +their opinions; some believing and acknowledging Mohammed to be the prophet +foretold in the scriptures, and others denying it.1 + a But these divine precepts in the law and the gospel have they +corrupted, changed, and violated.2 + b This earthquake will happen at the first, or, as others say, at the +second blast of the trumpet.3 + c viz., The treasures and dead bodies within it.4 + d i.e., Will inform all creatures of the occasion of her trembling, and +casting forth her treasures and her dead, by the circumstances which shall +immediately attend them. Some say the earth will, at the last day, be +miraculously enabled to speak, and will give evidence of the actions of her +inhabitants.5 + e See chapter 4, p. 58, note y. + + 1 Idem. 2 Idem. 3 Al Zamakh., al Beidāwi. See the +Prelim. Disc. Sect. IV. p. 65 4 See cap. 84, p. 441. +5 Al Beidāwi. See the Prelim. Disc. Sect. IV. + + +CHAPTER C. + +ENTITLED, THE WAR-HORSES WHICH RUN SWIFTLY; WHERE IT WAS REVEALED IS DISPUTED. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + BY the war-horses which run swiftly to the battle, with a panting noise; + and by those which strike fire, by dashing their hoofs against the +stones; + and by those which make a sudden incursion on the enemy early in the +morning, + and therein raise the dust, + and therein pass through the midst of the adverse troops:f + verily man is ungrateful unto his LORD; + and he is witness thereof: + and he is immoderate in the love of worldly good. + Doth he not know, therefore, when that which is in the graves shall be +taken forth, +10 and that which is in men's breasts shall be brought to light, + that their LORD will, on that day, be fully informed concerning them? + + +________ + + +CHAPTER CI. + +ENTITLED, THE STRIKING; REVEALED AT MECCA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + THE striking!g What is the striking? + And what shall make thee to understand how terrible the striking will be? + On that day men shall be like moths scattered abroad, + and the mountains shall become like carded wool of various colours driven +by the wind. + Moreover he whose balance shall be heavy with good works, shall lead a +pleasing life: + but as to him whose balance shall be light, his dwelling shall be the pit +of hell.h + What shall make thee to understand how frightful the pit of hell is? + It is a burning fire. + + f Some will have it that not horses, but the camels which went to the +battle of Bedr, are meant in this passage.1 Others interpret all the parts of +the oath of the human soul;2 but their explications seem a little forced, and +therefore I choose to omit them. + g This is one of the names or epithets given to the last day, because +it will strike the hearts of all creatures with terror.3 + h The original word Hāwiyat is the name of the lowest dungeon of hell, +and properly signifies a deep pit or gulf. + + 1 Yahya, ex trad. Ali Ebn Abi Taleb. 2 Al Beidāwi. + 3 Idem, Jallalo'ddin. + + +CHAPTER CII. + +ENTITLED, THE EMULOUS DESIRE OF MULTIPLYING; WHERE IT WAS REVEALED IS +DISPUTED. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + THE emulous desire of multiplying riches and children employeth you, + until ye visit the graves.i + By no means should ye thus employ your time: hereafter shall ye know your +folly. + Again, By no means: hereafter shall ye know your folly. + By no means: if ye knew the consequence hereof with certainty of +knowledge, ye would not act thus. + Verily ye shall see hell: + again, ye shall surely see it with the eye of certainty. + Then shall ye be examined, on that day, concerning the pleasures with +which ye have amused yourselves in this life. + +________ + + +CHAPTER CIII. + +ENTITLED, THE AFTERNOON; REVEALED AT MECCA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + BY the afternoon;k + verily man employeth himself in that which will prove of loss: + except those who believe, and do that which is right; and who mutually +recommend the truth, and mutually recommend perseverance unto each other. + +________ + + +CHAPTER CIV. + +ENTITLED, THE SLANDERER; REVEALED AT MECCA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + WOE unto every slanderer, and backbiter:l + who heapeth up riches, and prepareth the same for the time to come! + + i i.e., Until ye die. According to the exposition of some +commentators, the words should be rendered thus: The contending or vieing in +numbers wholly employeth you, so that ye visit even the graves, to number the +dead: to explain which, they relate that there was a great dispute and +contention between the descendants of Abd Menāf and the descendants of Sahm, +which of the two families were the more numerous; and it being found, on +calculation, that the children of Abd Menāf exceeded those of Sahm, the +Sahmites said that their numbers had been much diminished by wars in the time +of ignorance, and insisted that the dead, as well as the living, should be +taken into the account; and by this way of reckoning they were found to be +more than the descendants of Abd Menāf.1 + k Or the time from the sun's declination to his setting, which is one +of the five appointed times of prayer. The original word also signifies, The +age, or time in general. + This passage is said to have been revealed against al Akhnas Ebn +Shoreik, or al Walīd Ebn al Mogheira, or Omeyya Ebn Khalf, who were all guilty +of slandering others, and especially the prophet.1 + + 1 Al Zamakh., al Beidāwi, Jallal. 1 Idem. + + + He thinketh that his riches will render him immortal. + By no means. He shall surely be cast into Al Hotama.m + And who shall cause thee to understand what Al Hotama is? + It is the kindled fire of GOD;n + which shall mount above the hearts of those who shall be cast therein. + Verily it shall be as an arched vault above them + on columns of vast extent. + +________ + + +CHAPTER CV. + +ENTITLED, THE ELEPHANT; REVEALED AT MECCA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + HAST thou not seen how thy LORD dealt with the masters of the elephant?o + Did he not make their treacherous design an occasion of drawing them into +error; + + m Is one of the names of hell, or the name of one of its apartments;2 +which is so called because it will break in pieces whatever shall be thrown +into it. + n And therefore shall not be extinguished by any.3 + o This chapter relates to the following piece of history, which is +famous among the Arabs; Abraha Ebn al Sabāh, surnamed al Ashram, i.e., the +Slit-nosed, king or viceroy of Yaman, who was an Ethiopian,4 and of the +Christian religion, having built a magnificent church at Sanaa with a design +to draw the Arabs to go in pilgrimage thither, instead of visiting the temple +of Mecca, the Koreish, observing the devotion and concourse of the pilgrims at +the Caaba began considerably to diminish, sent one Nofail, as he is named by +some of the tribe of Kenānah, who getting into the aforesaid church by night, +defiled the altar and walls thereof with his excrements. At this profanation +Abraha being highly incensed, vowed the destruction of the Caaba, and +accordingly set out against Mecca at the head of a considerable army, wherein +were several elephants, which he had obtained of the king of Ethiopia, their +numbers being, as some say, thirteen, though others mention but one. The +Meccans, at the approach of so considerable a host, retired to the +neighbouring mountains, being unable to defend their city or temple; but GOD +himself undertook the protection of both. For when Abraha drew near to Mecca, +and would have entered it, the elephant on which he rode, which was a very +large one, and named Mahmūd, refused to advance any nigher to the town, but +knelt down whenever they endeavoured to force him that way, though he would +rise and march briskly enough if they turned him towards any other quarter: +and while matters were in this posture, on a sudden a large flock of birds, +like swallows, came flying from the sea coast, every one of which carried +three stones, one in each foot, and one in its bill; and these stones they +threw down upon the heads of Abraha's men, certainly killing every one they +struck. Then GOD sent a flood, which swept the dead bodies, and some of those +who had not been struck by the stones, into the sea: the rest fled toward +Yaman, but perished by the way; none of them reaching Sanaa, except only +Abraha himself, who died soon after his arrival there, being struck with a +sort of plague or putrefaction, so that his body opened, and his limbs rotted +off by piecemeal. It is said that one of Abraha's army, named Abu Yacsūm, +escaped over the Red Sea into Ethiopia, and going directly to the king, told +him the tragical story; and upon that prince's asking him what sort of birds +they were that had occasioned such a destruction, the man pointed to one of +them, which had followed him all the way, and was at that time hovering +directly over his head, when immediately the bird let fall the stone, and +struck him dead at the king's feet.5 + This remarkable defeat of Abraha happened the very year Mohammed was +born, and as this chapter was revealed before the Hejra, and within fifty-four +years, at least, after it came to pass, when several persons who could have +detected the lie, had Mohammed forged this story out of his own head, were +alive, it seems as if there was really something extraordinary in the matter, +which might, by adding some circumstances, have been worked up into a miracle +to his hands. Marracci6 judges the whole to be either a fable, or else a feat +of some evil spirits, of which he gives a parallel instance, as he thinks, in +the strange defeat of Brennus, when he was marching to attack the temple of +Apollo at Delphi.7 Dr. Prideaux directly charges Mohammed with coining this +miracle, notwithstanding he might have been so easily disproved, and supposes, +without any foundation, that this chapter might not have been published till +Othman's edition of the Korān,1 which was many years after, when all might be +dead who could remember anything of the above-mentioned war.2 But Mohammed +had no occasion to coin such a miracle himself, to gain the temple of Mecca +any greater veneration: the Meccans were but too superstitiously fond of it, +and obliged him, against his inclinations and original design, to make it the +chief place of his new invented worship. I cannot, however, but observe Dr. +Prideaux's partiality on this occasion, compared with the favourable reception +he gives to the story of the miraculous overthrow of Brennus and his army, +which he concludes in the following words: "Thus was GOD pleased in a very +extraordinary manner to execute his vengeance upon those sacrilegious wretches +for the sake of religion in general, how false and idolatrous soever that +particular religion was, for which that temple at Delphos was erected."3 If +it be answered, that the Gauls believed the religion, to the devotions of +which that temple was consecrated, to be true (though that be not certain), +and therefore it was an impiety in them to offer violence to it, whereas +Abraha acknowledged not the holiness of the Caaba, or the worship there +practised; I reply, that the doctor, on occasion of Cambyses being killed by a +wound he accidentally received in the same part of the body where he had +before mortally wounded the Apis, or bull worshipped by the Egyptians, whose +religion and worship that prince most certainly believed to be false and +superstitious, makes the same reflection: "The Egyptians," says he, "reckoned +this as an especial judgment from heaven upon him for that fact, and perchance +they were not much out in it: for it seldom happening in an affront given to +any mode of worship, how erroneous soever it may be, but that religion is in +general wounded hereby, there are many instances in history, wherein GOD hath +very signally punished the profanations of religion in the worst of times, and +under the worst modes of heathen idolatry."4 + + 2 See the Prelim. Disc. Sect. IV. p. 72. 3 Al Beidāwi. + 4 See the Prelim. Disc. p. 8. +5 Al Zamakh., al Beidāwi, Jallalo'ddin, Abulf. Hist. Gen. &c. See Prid. Life +of Mahomet, p. 61, &c., and D'Herbel. Bibl. Orient. Art. Abrahah. 6 +Refut. in Alcor. p. 823. 7 See Prid. Connection, part ii. book i. +p. 25, and the authors there quoted. 1 See the Prelim. Disc. Sect. +III. p. 45. 2 Prid. Life of Mahomet, p. 63, 64. 3 Prid. +Connection, in the place above cited. 4 Ibid. part i. book iii. p. +173. + + + and send against them flocks of birds, + which casts down upon them stones of baked clay;p + and render them like the leaves of corn eaten by cattle? + +________ + + +CHAPTER CVI. + +ENTITLED, KOREISH; REVEALED AT MECCA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + FOR the uniting of the tribe of Koreish;q + their uniting in sending forth the caravan of merchants and purveyorsr in +winter and summer; + + p These stones were of the same kind with those by which the Sodomites +were destroyed,5 and were no bigger than vetches, though they fell with such +force as to pierce the helmet and the man through, passing out at his +fundament. It is said also that on each stone was written the name of him who +was to be slain by it. + q Some connect these words with the following, and suppose the natural +order to be, Let them serve the Lord of this house, for the uniting, &c. +Others connect them with the last words of the preceding chapter, and take the +meaning to be, that GOD had so destroyed the army of Abraha for the uniting of +the Koreish, &c. And the last opinion is confirmed by one copy, mentioned by +al Beidāwi, wherein this and the preceding make but one chapter. It may not +be amiss to observe, that the tribe of Koreish, the most noble among all the +Arabians, and of which was Mohammed himself, were the posterity of Fehr, +surnamed Koreish, the son of Malec, the son of al Nadr, who was descended in a +right line from Ismael. Some writers say that al Nadr bore the surname of +Koreish, but the more received opinion is that it was his grandson Fehr, who +was so called because of his intrepid boldness, the word being a diminutive of +Karsh, which is the name of a sea monster, very strong and daring; though +there be other reasons given for its imposition.6 + r It was Hāshem, the great-grandfather of Mohammed, who first appointed +the two yearly caravans here mentioned;7 one of which set out in the winter +for Yaman, and the other in summer for Syria.8 + + 5 See cap. 11, p. 166. 6 Vide Gagnier, Vie de Mah. t. I, p. 44 +and 46. 7 See the Prelim. Disc. p. 3. +8 Al Zamakh., Jallal., al Beidāwi. + + + let them serve the LORD of this house; who supplieth them with food +against hunger,s + and hath rendered them secure from fear.t + + +_______ + + +CHAPTER CVII. + +ENTITLED, NECESSARIES; WHERE IT WAS REVEALED IS DISPUTED. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + WHAT thinkest thou of him who denieth the future judgment as a falsehood? + It is he who pusheth away the orphan;u + and stirreth not up others to feed the poor. + Woe be unto those who pray, + and who are negligent at their prayer: + who play the hypocrites, + and deny necessariesx to the needy. + + +________ + + +CHAPTER CVIII. + +ENTITLED, AL CAWTHAR; REVEALED AT MECCA.y + +IN THE NAME OF THE MOST MERCIFUL GOD. + + VERILY we have given thee al Cawthar.z + + s By means of the aforesaid caravans of purveyors; or, Who supplied +them with food in time of a famine, which those of Mecca had suffered.1 + t By delivering them from Abraha and his troops; or, by making the +territory of Mecca a place of security. + u The person here intended, according to some, was Abu Jahl, who turned +away an orphan, to whom he was guardian, and who came to him naked, and asked +for some relief out of his own money. Somme say it was Abu Sofiān, who, +having killed a camel, when an orphan begged a piece of the flesh, beat him +away with his staff; and others think it was al Walid Ebn al Mogheira, &c. + x The original word al Maūn properly signifies utensils, or whatever is +of necessary use, as a hatchet, a pot, a dish, and a needle, to which some add +a bucket and a hand-mill; or, according to a tradition of Ayesha, fire, water, +and salt; and this signification it bore in the time of ignorance: but since +the establishment of the Mohammedan religion, the word has been used to denote +alms, either legal or voluntary; which seems to be the true meaning in this +place. + y There are some, however, who think it to have been revealed at +Medina. + z This word signifies abundance, especially of good, and thence the +gift of wisdom and prophecy, the Korān, the office of intercessor, &c. Or it +may imply abundance of children, followers, and the like. It is generally, +however, expounded of a river in paradise of that name, whence the water is +derived into Mohammed's pond, of which the blessed are to drink before their +admission into that place.2 According to a tradition of the prophet's, this +river, wherein his LORD promised him abundant good, is sweeter than honey, +whiter than milk, cooler than snow, and smoother than cream; its banks are of +chrysolites, and the vessels to drink thereout of silver; and those who drink +of it shall never thirst.3 + Euthymius Zigabenus,4 instead of Cauthar, reading Canthar, supposes the +word to have the same signification in Arabic as in Greek, and translates the +two first verses of the chapter thus: [Greek text],-i.e., We have given thee +the beetle; wherefore pray unto thy LORD, and slay it; and then he cries out, +O wonderful and magnificent sacrifice, worthy of the legislator! + + 1 Idem. 2 See the Prelim. Disc. Sect. IV. p. 74. 3 Al +Beidāwi, Jallal. &c. 4 In Panoplia Dogmat. inter Sylburgii +Sarocenic. p. 29. + + + Wherefore pray unto thy LORD, and slay the victims.a + Verily he who hateth thee shall be childless.b + +________ + + +CHAPTER CIX. + +ENTITLED, THE UNBELIEVERS; REVEALED AT MECCA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + SAY: O unbelievers,c + I will not worship that which ye worship; + nor will ye worship that which I worship. + Neither do I worship that which ye worship; + neither do ye worship that which I worship. + Ye have your religion, and I my religion. + +________ + + +CHAPTER CX. + +ENTITLED, ASSISTANCE; REVEALED AT MECCA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + WHEN the assistance of GOD shall come, and the victory;d + and thou shalt see the people enter into the religion of GOD by troops:e + celebrate the praise of thy LORD, and ask pardon of him;f for he is +inclined to forgive. + + a Which are to be sacrificed at the pilgrimage in the valley of Mina. +Al Beidāwi explains the words thus: Pray with fervency and intense devotion, +not out of hypocrisy; and slay the fatted camels and oxen, and distribute the +flesh among the poor; for he says this chapter is the counterpart of the +preceding, exhorting to those virtues which are opposite to the vices there +condemned. + b These words were revealed against al As Ebn Wayel, who, on the death +of al Kāsem, Mohammed's son, called that prophet Abtar, which signifies one +who has no children or posterity.1 + c It is said that certain of the Koreish once proposed to Mohammed that +if he would worship their gods for a year, they would worship his GOD for the +same space of time; upon which this chapter was revealed.2 + d i.e., When GOD shall cause thee to prevail over thy enemies, and thou +shalt take the city of Mecca. + e Which happened in the ninth year of the Hejra, when, Mohammed having +made himself master of Mecca, and obliged the Koreish to submit to him, the +rest of the Arabs came in to him in great numbers, and professed Islām.3 + f Most of the commentators agree this chapter to have been revealed +before the taking of Mecca, and suppose it gave Mohammed warning of his death; +for they say that when he read it al Abbās wept, and being asked by the +prophet what was the reason of his weeping, answered, Because it biddeth thee +to prepare for death; to which Mohammed replied, It is as thou sayest.4 And +hence, adds Jallalo'ddin, after the revelation of this chapter the prophet was +more frequent in praising and asking pardon of GOD, because he thereby knew +that his end approached; for Mecca was taken in the eighth year of the Hejra, +and he died in the beginning of the tenth. + + 1 Jallalo'ddin. 2 Idem, al Beidāwi. 3 See the Prelim. +Disc. Sect. II. p. 43. 4 Al Beidāwi. + + +CHAPTER CXI. + +ENTITLED, ABU LAHEB; REVEALED AT MECCA. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + THE hands of Abu Laheb shall perish,g and he shall perish.h + His riches shall not profit him, neither that which he hath gained.i + He shall go down to be burned into flaming fire;k + and his wife also,l bearing wood,m + having on her neck a cord of twisted fibres of a palm-tree. + + +________ + + +CHAPTER CXII. + +ENTITLED, THE DECLARATION OF GOD'S UNITY;n +WHERE IT WAS REVEALED IS DISPUTED. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + SAY, God is one GOD; + the eternal GOD: + be begetteth not, neither is he begotten: + and there is not any one like unto him. + + g Abu Laheb was the surname of Abd'al Uzza, one of the sons of +Abd'almotalleb, and uncle to Mohammed. He was a most bitter enemy to his +nephew, and opposed the establishment of his new religion to the utmost of his +power. When that prophet, in obedience to the command he had received to +admonish his near relations,1 had called them together, and told them he was a +warner sent unto them before a grievous chastisement, Abu Laheb cried out, +Mayest thou perish! Hast thou called us together for this? and took up a +stone to cast at him. Whereupon this passage was revealed.2 + By the hands of Abu Laheb some commentators, by a synecdoche, understand +his person; others, by a metonymy, his affairs in general, they being +transacted with those members; or his hopes in this world and the next. + h He died of grief and vexation at the defeat his friends had received +at Bedr, surviving that misfortune but seven days.3 They add, that his corpse +was left aboveground three days, till it stank, and then some negroes were +hired to bury him.4 + i And accordingly his great possessions, and the rank and esteem in +which he lived at Mecca, were of no service to him, nor could protect him +against the vengeance of GOD. Al Beidāwi mentions also the loss of his son +Otha, who was torn to pieces by a lion in the way to Syria, though surrounded +by the whole caravan. + k Arab. nār dhāt laheb; alluding to the surname of Abu Laheb, which +signifies the father of flames. + l Her name was Omm Jemīl: she was the daughter of Harb, and sister of +Abu Sofiān. + m For fuel in hell; because she fomented the hatred which her husband +bore to Mohammed; or, bearing a bundle of thorns and brambles, because she +carried such, and strewed them by night in the prophet's way.5 + n This chapter is held in particular veneration by the Mohammedans, and +declared, by a tradition of their prophet, to be equal in value to a third +part of the whole Korān. It is said to have been revealed in answer to the +Koreish, who asked Mohammed concerning the distinguishing attributes of the +GOD he invited them to worship.6 + + 1 See the Prelim. Disc. Sect. II. p. 34. 2 Al Beidāwi, +Jallalo'ddin, &c. 3 Abulf. Vit. Moh. p. 57. +4 Al Beidāwi. 5 Idem, Jallalo'ddin. 6 Idem. + + +CHAPTER CXIII. + +ENTITLED, THE DAYBREAK; WHERE IT WAS REVEALED IS DISPUTED. + +IN THE NAME OF THE MOST MERCIFUL GOD. + + SAY, I fly for refuge unto the LORD of the daybreak,o + that he may deliver me from the mischief of those things which he hath +created;p + and from the mischief of the night, when it cometh on;q + and from the mischief of women blowing on knots;r + and from the mischief of the envious, when he envieth. + +________ + + + +CHAPTER CXIV. + +ENTITLED, MEN; WHERE IT WAS REVEALED IS DISPUTED.s + +IN THE NAME OF THE MOST MERCIFUL GOD. + + SAY, I fly for refuge unto the LORD of men, + the king of men, + the GOD of men, + that he may deliver me from the mischief of the whisperer who slyly +withdraweth,t + who whispereth evil suggestions into the breasts of men: + from genii and men. + + o The original word properly signifies a cleaving, and denotes, says al +Beidāwi, the production of all things in general, from the darkness of +privation to the light of existence, and especially of those things which +proceed from others, as springs, rain, plants, children, &c., and hence it is +used more particularly to signify the breaking forth of the light from +darkness, which is a most wonderful instance of the divine power. + p i.e., From the mischiefs proceeding either from the perverseness and +evil choice of those beings which have a power to choose, or the natural +effects of necessary agents, as fire, poison, &c., the world being good in the +whole, though evils may follow from those two causes.1 + q Or, as the words may be rendered, From the mischief of the moon, when +she is eclipsed. + r That is, of witches, who used to tie knots in a cord, and to blow on +them, uttering at the same time certain magical words over them, in order to +work on or debilitate the person they had a mind to injure. This was a common +practice in former days:2 what they call in France Nouėr l'eguillette, and the +knots which the wizards in the northern parts tie, when they sell mariners a +wind (if the stories told of them be true), are also relics of the same +superstition. + The commentators relate that Lobeid, a Jew, with the assistance of his +daughters, bewitched Mohammed, by tying eleven knots on a cord, which they hid +in a well; whereupon Mohammed falling ill, GOD revealed this chapter and the +following, and Gabriel acquainted him with the use he was to make of them, and +of the place where the cord was hidden: according to whose directions the +prophet sent Ali to fetch the cord, and the same being brought, he repeated +the two chapters over it, and at every verse (for they consist of eleven) a +knot was loosed, till on finishing the last words, he was entirely freed from +the charm.3 + s This chapter was revealed on the same occasion and at the same time +with the former. + t i.e., The devil; who withdraweth when a man mentioneth GOD, or hath +recourse to his protection. + + 1 Al Beidāwi. 2 Vide Virgil. in Pharmaceutria. 3 Al +Beidāwi, Jallalo'ddin. + + + FINIS + + +AN INDEX + +OF THE + +PRINCIPAL MATTERS CONTAINED IN THE KORAN +AND THE NOTES THEREON. +_______ + +AARON, vide Moses. +Al Abbās, one of Mohammed's uncles, taken at Bedr, and obliged to ransom +himself, 132, n.; professes Islām, 133, n.; confesses a passage of the Korān +to + be fulfilled in respect to himself, 133, n.; remarkable for his loud +voice, 137, n. +Abda'lhareth, a son of Adam, so named Abda'llah Dhu'lbajadin, 146, n. +Abda'llah Ebn Obba Solūl, the hypocrite, admired for his person and eloquence, +406, n.; threatens to drive Mohammed from Medina, ib.; raises and + inflames a scandalous story of Ayesha, 264, n.; is present at an +interview between Mohammed and his adversaries, 312, n.; occasions a + quarrel, 382, n.; promises to assist the Nadirites, but fails them, 406, +n.; endeavours to debauch Mohammed's men at Ohod, 45, n.; excused + from going on the expedition to Tabūc, 140, n.; desires Mohammed's +prayers in his last sickness, 144; and to be buried in the prophet's + shirt, 144, n. +Abda'llah Ebn Omm Machīm, a blind man, occasions a passage of the Korān, 437, +n. +Abda'llah Ebn Rawāha, rebukes Ebn Obba, 382, n. +Abda'llah Ebn Saad, one of Mohammed's amanuenses, imagines himself inspired, +and corrupts the Korān, 97, n.; apostatizes and is proscribed, but + escapes with life, ib. +Abda'llah Ebn Salām, a Jew, intimate with Mohammed, his honesty, 40, n.; +supposed to have assisted in composing the Korān, 203, n.; confounded by + Dr. Prideaux with Salmān, the Persian, ib.; commended for his knowledge +and faith, 71. +Abd Menāf, a dispute between his descendants and the Sahmites, 454, n. +Abda'lrahmān Ebn Awf, one of Mohammed's first converts, P. D., 33; an instance +of his charity, 143, n. +Abel, vide Cain; his ram sacrificed by Abraham, 337, n. +Abraha al Ashram, King of Yaman, his expedition against Mecca; the occasion, +and success thereof, 455, n., &c. +Abraham, the patriarch, an idolater in his youth, 95, n.; how he came to the +knowledge of the true God, ib.; demolishes the idols of the Chaldeans, 245; + preaches to his people, 298; his religion commended, 14, 15, 42, 104; +disputes with Nimrod, 28; escapes the fire into which he was thrown + by Nimrod's order, 246; his praying for his father, 148, 408; desires to +be convinced of the resurrection, 28; his sacrifice of birds, 29; + entertains the angels, 165, 386; receives the promise of Isaac, 165; +called the friend of God, 67; is miraculously supplied by the changing of +sand into meal, ib. n.; his sacrifice of his son, 337; praises God for +Ismael and Isaac, 189; commanded, together with Ismael, to build and +cleanse the Caaba, 14; prays to God to raise up a prophet of their seed, +and for the plenty and security of Mecca, ib.; bequeaths the religion of +Islām to his children, ib. +Abu Amer, vide Amer, &c. +Ad, a potent tribe of Arabs, destroyed for their infidelity, 111, 258, 278, +356, 373, 367, 446. Vide Hūd. +Adam, traditions concerning his creation, 4, n., 208, n., 432, n.; worshipped +by the angels, 4, 105, 192, 212, 221, 343; his fall, 5, 106; repents and + prays, 5; meets Eve at Mount Arafat, 5, n.; retires with her to Ceylon, +ib.; their stature, ib.; his posterity extracted from his loins by God to +acknowledge him for their Lord, 122, n.; names his eldest son as +directed by the devil, 124, n. +Adoption creates no matrimonial impediment, 312. +Adulterers, Mohammed's sentence against them, 34, 78, n. +Adultery, its punishment, 34, 57; what evidence required to convict a woman of +it, 55. +Adversaries, the dispute of two terminated by David, 341. +Ahmed, the name under which Mohammed was foretold by Christ, 410. +Al Ahkāf, the habitation of the Adites, 371. +Aila, or Elath, the Sabbath-breakers there changed into apes, 8, 121. +Al Akhnas, a hypocrite, 22, n., 420, n. +Alexander, vide Dhu'lkarnein. +Ali is sent to Mecca to publish part of the Korān, 134, n.; the abstinence and +charity of him and his family, 432, n. +Allāt, an idol of the Koreish, 67, 390. +Alms recommended, 6, 13, 23, 102, 141; the punishment of not giving alms, in +the next life, 50, n. +Amena, Mohammed's mother; he is not permitted to pray for her, 148. +Amer and Arbad attempt to kill Mohammed, and their punishment, 182, n. +Amer (Abu), a Christian monk, and violent enemy to Mohammed, 147, n. +Amer (Banu), their abstinence on the pilgrimage, 107, n. +Ammār Ebn Yāser tortured by the Koreish on account of his fatih, 204, n. +Amru Ebn Lohai, the great introducer of idolatry among the Arabs, 102, 151, n. +Amru (Banu) build a mosque at Koba, 147, n. +Anam, the name of Lokmān's son, 307, n. +Angel of death, vide Azraļl. +Angels, their original, 105, 343; worship Adam, vide Adam; impeccable, 221, +n.; of different forms and orders, 326; not the objects of worship, 256; nor + ought to be hated, 11; the number of them which support God's throne, +422; are deputed to take an account of men's actions, 384; some of + them appointed to take the souls of men, 436; to preside over hell, and +to keep guard against the devils, 430; assist the Moslems at Bedr, + 32, 131; believed by the Arabs to be daughters of God, 67, 199, &c.; +appear to Abraham and Lot, 165, 166, 386. +Animals, irrational, will be raised at the resurrection and judged, 92, n.; +created of water, 268. +Ans Ebn al Nadar, his behaviour at Ohod, 46, n. +Ansārs, or helpers, who, 146, n.; three of them excommunicated for refusing to +attend Mohammed to Tabūc, 148. +Ants, the valley of, 284; their queen's speech to them on the approach of +Solomon's army, ib. +Apostles were not believed who wrought miracles, 50; those before Mohammed +accused likewise of imposture, 51, 91; of Christ, 38; two of them sent to + preach at Antioch, 330. +Apparel, what kind ought to be worn by those who approach the divine presence, +107. +Arabians, their acuteness, 104; their customs in relation to divorce, 312, n.; +to adoption, ib.; in burying their daughters alive, 101, 438; their + superstitions in relation to eating, 101, &c., 270; and in relation to +cattle, 67, 86; used to worship naked, and why, 107, n.; their injustice +to orphans and women, 68, n.; deem the birth of a daughter a misfortune, +199, n.; the reconciliation of their tribes deemed miraculous, 132, n.; +quit their new religion in great numbers on Mohammed's death, 80. +Arabs of the Desert more obstinate, 145. +Al Arāf, what, 105, n. +Arafat, Mount, why so called, 5, n.; the procession thereto, 21. +Arabad, vide Amer. +Al Arem, the inundation of, 323, n. +Ark of Israel taken by the Amalekites, 17, n. +Arrows for divination forbidden, 84. +Al As Ebn Wayel, an enemy of Mohammed's, 194, 232. +Asaf, Solomon's vizir, 312, n. +Asem, his charity, 143, n. +Ashadd (Abu'l), his extraordinary strength, 447, n. +Ashama, king of Ethiopia, embraces Mohammedism, 83, n.; prayed for after his +death by Mohammed, 52. +Asia, the wife of Pharaoh, marytred by her husband for believing in Moses, +417, n.; is taken alive into paradise, ib.; one of the four perfect women, +418. +Aslam, 378, n. +Astrology, hinted at, 52. +Al Aswad al Ansi, the false prophet, 80, n. +Al Aswad Ebn Abd Yaghuth, al Aswad Ebn al Motalleb, two of Mohammed's enemies, +194. +Aws and Khazraj, their enmity, 43, n. +Ayesha, Mohammed's wife; the story of her accusation, 263, n. +Azraļl, the angel of death, why appointed to that office, 4, n.; a story of +him and Solomon, 309, n. +Azer, the name given to Terah, Abraham's father, 95, n. + + +BAAL, the chief idol of the Chaldeans, 245, n. +Babel, the tower of, destroyed, 197, n. +Backbiting, vide Slander. +Bahira, 86. +Bakhtnasr, vide Nebuchadnezzar. +Balaam, his punishment for cursing the Israelites, 122, n. +Balkīs, queen of Saba, visits Solomon, and her reception, 286; her legs hairy, +ib.; marries Solomon, ib. +Barnabas, his apocryphal gospel, some extracts thence, 38, n., 106, n. +Al Barzakh, what, 261, n. +Becca, the same with Mecca, 42. +Becr (Abu) attends Mohammed in his flight from Mecca, 139, n.; bears testimony +to the truth of Mohammed's journey to heaven, 211, n.; his wager + with Obba Ebn Khalf, 302, n.; strikes a Jew on the face for speaking +irreverently of God, 51, n.; gives all he has towards the expedition of +Tabūc, 144, n.; purchases Belāl, 448, n.; commpared to Abraham, 132, n. +Bedr, Mohammed's victory there, 32, 45, &c. +Bees, made use of as a similitude, 200. +Believers; the sincere ones, described, 256; their reward, 60; their sentence, +108. +Benjamin, son of Jacob, 176, &c. +Birds, omens taken from them, 208, n. +Blessed, their future happiness described, 333, 366. +Blood forbidden, 18. +Boāth, the battle of, 43, n. +Bodeil, a dispute concerning his effects, occasions a passage of the Korān, +86. +Boheira, the monk, 203. +Bribery to pervert justice forbidden, 20. +Burden, every soul to bear its own, 327. + + +CAAB Ebn al Alshraf, a Jew, Mohammed's inveterate enemy, 40, n., 184, n.; +slain by his means, ib., 404, n.; mistaken by Dr. Prideaux for another + person, 41, n. +Caab Ebn Asad, persuades the Jews in league with Mohammed to desert him, 315, +n. +Al Caaba, appointed for a place of worship, 141, 252; built and cleansed by +Abraham and Ismael, 14; the keys of it returned to Othmān Ebn Telha, 60, + n. +Cafūr, a fountain in paradise, 432. +Cain and Abel, their sacrifices, 76; Cain kills his brother, 77; instructed by +a raven to bury him, ib. +Caleb, vide Joshua. +Calf, the golden, of what and by whom made, 6; animated, ib.; worshipped by +the Israelites, ib. +Calumny forbidden, 70. +Camels, an instance of God's wisdom, 445; appointed for sacrifice, 434; Jacob +abstains from their flesh and milk, 42, n. +Canaan, an unbelieving son of Noah, 162; caravans of purveyors sent out by the +Koreish, 456. +Carrion forbidden to be eaten, 18. +Cattle, their use, 102, 354; superstitions of the old Arabs concerning them, +86, 102, &c. +Al Cawthar, a river in paradise, 457. +Ceylon, the Isle of, vide Serendib. +Charity recommended, 58, 432. +Chastity commended, 74. +Children, to inherit their parents substance, 25, 53. +Christ, vide Jesus. +Christians declared infidels, 75; and enemies of the Moslems, ib. Vide Jews. +Collars to be worn by the unbelievers in the life to come, 181. +Commandments given the Jews, 215, n. +Commerce from God, 258. +Companions of God, what, 101. +Congealed blood, the matter of which man is created, 450. +Contracts to be performed, 73. +Cow ordered to be sacrificed by the Israelites, 8. +Creation, some account of it, 355. +Crimes to be punished with death, 209. + + +DAVID kills Goliah, 27, 207; his extraordinary devotion, 340; the birds and +mountains sing praises with him, 322; makes breastplates, 27; his + repentance for taking the wife of Uriah, 341; his and Solomon's +judgment, 247. +Days appointed to commemorate God, 252. +Dead body raised to life by a part of the sacrificed Cow, 8. +Debtors to be mercifully dealt with, 30. +Devil, vide Eblis and Satan; the occasion of his fall, 5, 105. +Devils included under the name Genii, 100; the patrons of unbelievers, 50, +107, 282; their plot to defame Solomon, 12; were permitted to enter all the + seven heavens till the birth of Christ, 192. +Dhu'lkarnein, who he was, 225, n.; builds a wall to prevent the incursions of +Gog and Magog, 226. +Dhu'lkefl, the prophet, opinions concerning him, 248; saves a hundred +Israelites from slaughter, 343. +Dhu'lnūn, vide Jonas. +Dhu Nowās, king of Yaman, a Jew, persecutes the Christians, 442. +Disputes to be carried on with mildness, 300. +Ditch, War of the, 313. +Divorce, laws concerning it, 24, 54, 318, 414. +Dogs, &c., allowed to be trained up for hunting, 74. +Al Dorāb, the celestial mode of the Caaba, 388, n. +Drink of the damned, 94. +Dying persons, what part of the Korān is usually read to them, 330, n. + + +EARTH, its creation, 355; remonstrates against the creation of man, 4, n.; is +kept steady by the mountains, 196, 307. +Earthquake, a sign of the approach of the last day, 452. +Eblis refuses to worship Adam at God's command, and why, 5, 105, 102, 212, +221; his sentence, ib.; occasions the fall of Adam, ib. +Eden, the meaning of the word in Arabic, 143. +Edris, supposed to be the same with Enoch, 230. +Education makes a man an infidel, 305. +Elephant, War of the, 455. +Elias, vide al Khedr. +Elisha the prophet, 96. +Enoch, vide Edris. +Entering into houses and apartments abruptly forbidden, 265, 269. +Envy forbidden, 58. +Esop, vide Lokmān. +Eucharist, seems to have occasioned a fable in the Korān, 88. +Eve, vide Adam. +Evidence, vide Witness. +Evil, vide Good. +Examination of the sepulchre, 121, n. +Exhortation to the worship of God, 350; to a good life, 168. +Ezekiel raises the dry bones, 26. +Ezra and his ass restored to life after they had been dead a hundred years, +28; called by the Jews the son of God, and why, 127 + + +FAITH must accompany good works, 160; the reward of those who fight for it, +62, 127, 135, 139, 207, 375, 409, &c.; apostates from it to be put to + death, 209; partial faith not sufficient, 69, n. +Famine afflicts the Meccans, 259; ceases at Mohammed's intercession, 260. +Fast of Ramadān instituted, 19. +Fātema, Mohammed's daughter, one of the four perfect women, 418, n.; favoured +of God like the Virgin Mary, 36, n.; her charity, 432, n. +Al Fātiha, the first chapter of the Korān, often repeated by the Mohammedans +in their prayers, I, n. +Fidelity recommended, 135. +Figs, their virtues, 449, n. +Fire, the manner of striking it in the east, 334, n. +Fishing allowed during the pilgrimage, 85. +Flood, vide Noah. +Food, what kinds are forbidden, 18, 73, 100, 102, 205, 270. +Forbidden fruit, what, 5, n. +Forgiveness, to whom it belongs, 316. +Al Forkān, one of the names of the Korān, 271, n. +Fornication forbidden, 55, 57; its punishment, 55, 57, 262. +Fountain of molten brass flows for Solomon, 322. +Fountains of paradise, 432, 433, 440. +Friday, set apart by Mohammed for public worship, and why, 411, n. +Friendship with unbelievers forbidden, 80. +Fruits of the earth, their production an instance of God's power, 98. +Fugitives for the sake of religion shall be provided for and rewarded, 65, +255. + + +GABRIEL revealed the Korān to Mohammed, 12; assists the Moslems at Bedr, 32; +appears to Zacharias, 36, n.; the angel of revelations, 12, n.; the + enemy of the Jews, ib.; appears twice to Mohammed in his proper form, +390; appears to the Virgin Mary, and causes her to conceive, 228; + the dust of his horse's feet animate the golden calf, 239; generally +appeared to Mohammed in a human form, 90; commanded to assist + Mohammed against the Koreish, 194, n.; orders Mohammed to go against the +Koradhites, 315, n. +Gaming forbidden, 23, 84. +Gānem (Banu) build a mosque with an ill design, which is burnt, 147, n. +Garden, story of the, 420. +Genii, what, 98, n.; some of them converted on hearing the Korān, 426. +God, proofs of his existence, 303; his omnipresence asserted, 403; his +omnipotence, 28, 399; his power and providence conspicuous in his works, 17, +159, + 369, 434; his omniscience asserted, 66, 321, 358; knoweth the secrets of +men's hearts, 288; and of futurity, 427; five things known to him +alone, 309, n.; his goodness set forth, 22, 150, 195, 391, 394; in +sending the scriptures and prophets, 22, 100; the author of all good, +201; his word, laws, and sentence unalterable, 99, 304, 384; his mercy +set forth, 46, 275, 294, 361, 390; the only giver of victory, 46, 303; +his promise to the righteous, 306; who acceptable to him, 136; ruleth +the heart of man, 128; his tribunal, 28; his throne, 159; praiseworthy, +201, 443; his attributes, 123, n.; ought not to be frequently sworn by, +24; hath no issue, 14, 155, 261; nor similitude, 307, 344; rested not +the seventh day through weariness, 385; his worship recommended, ib.; +his fear recommended, 153. +Gog and Magog, 225, 249. +Goliah, vide Jalūt. +Good works, who shall be redeemed by them, 399, n. +Good and evil both from God, 62. +Gospel, vide Jesus. +Greaves (Mr.), a mistake of his, 445, n. +Greeks overcome the Persians, 302. +Gudarz, the name of Nebuchadnezzar, 207, n. + + +HABIB, his martyrdom, 331, n. +Hāfedha, an idol of Ad, 111, n. +Haman, Pharaoh's chief minister, 290, 293. +Hami, 86. +Hamza, Mohammed's uncle, killed at Ohod, 45, n.; his body abused, 296, n. +Handha Ebn Safwān, a prophet, 254, n., 273, n. +Hareth (Abu), a Christian bishop, disputes with Mohammed, 39, n. +Haretha (Banu), reproached by Mohammed for flying in battle, 314. +Harūt and Marūt, two angels, their story and punishment, 12. +Hasan, the son of Ali, an instance of his moderation and generosity, 46, n. +Hateb Ebn Abi Baltaa sends a letter discovering Mohammed's design against +Mecca, which is intercepted, 407, n. +Al Hāwiyat, the name of an apartment in hell, 453, n. +Heathens, justice not to be observed with regard to them according to the +Jews, 41. +Heavens, the Mohamedan belief concerning them, 257, n.; guarded by angels, +426; and earth manifest God's wisdom, 242; will fall at the last day, 256. +Al Hejr, the habitation of the Thamudites, 191. +Hell torments described, 252, 398, 434; the portion of unbelievers, 44, 160; +prepared for those who choose the pomp of this life, 160; and hoard up + money, 138; shall not hurt the believers, 231, n.; will be dragged +towards God's tribunal at the last day, 446, n.; and will then be filled, +384, n. +Al Hodeibiya, the trial there, 85; the expedition thither, 378, &c. +Holy Spirit, who is meant thereby, 10, n. +Honein, the battle of, 136. +Honey, an excellent medicine, 200. +Hospitality recommended, 58. +Al Hotama, the name of an apartment in hell, 455. +Hūd, the prophet, his story, 111. See Ad. +Hunting and fowling forbidden during the pilgrimage, 73, 85. +Husband, his superiority over the wife, 24; his duty to her, 24, &c.; +difference between them to be reconciled by friends, 58, 68. See Divorce, +Wives, + Marriage, &c. +Hypocrites described, 412, &c.; their sentence, 142. + + +IDOLATERS compared to brutes, 274; to a spider, 300; not to be prayed for +while such, 148; their sentence, 108. +Idolatry, the heinousness thereof, 23; unpardonable, if not repented of, 59. +Idols, their insignificancy, 18, 256, 305, 324; will appear as witnesses +against their worshippers, 153; worshipped by the antediluvians, 425. +Ilhiz, a sort of food used by the Arabs in time of scarcity, 260, n. +Illiyyūn, the meaning of the word, 440, n. +Ilyasin, who, 338, n. +Imām, the meaning of the word, 14, n. +Immodesty condemned, 266. +Immunity declared to the idolaters for four months, 134. +Imposture charged on all the prophets, 259. +Imrān, father of the Virgin Mary, 32; whether Mohammed confounded him with the +father of Moses and Miriam, 34, n. +Infidels, how they will appear at the last day, 91; will drink boiling water, +94; would have believed, had the Korān been revealed to some great man, +364; if not convinced by the Korān, will not be convinced by miracles, +99; have some notion of a future state, 288; their blasphemy, 339; to be +made war upon, 20, 22; those who die such not to be prayed for, 144, +148; forbidden to approach Mecca, 137. +Inheritances, laws relating thereto, 54, 72. +Injury, to forgive the same is meritorious, 361. +Intercalation of a month forbidden, 139. +Irem, the city of Ad, 445. +Iron, its usefulness, 401; some utensils of that metal brought by Adam down +from paradise, ib. +Isaac promised, 165; his birth, ib. +Islām the proper name of the Mohammedan religion, 33, n.; the only true +religion, 43; the only religion till the death of Abel, 151. +Ismael, vide Abraham. +Israelites, their males slain by Pharaoh, 6; pass the Red Sea, 118; God's +goodness to them, ib., 370; miraculously fed in the wilderness, 121; lust for +the +herbs of Egypt, 7; worship the golden calf, 6, 11, 119; their +punishment, 6, 10; change the word put into their mouth at Jericho, 7, +121; commanded to sacrifice a red cow, 8, &c.; demand to see God, and +their punishment, 70; refuse to enter the Holy Land, and their +punishment, 76; their transgression, 207; desire a king, 26; cursed by +David and Jesus, 83. Vide Jews. + + +JACOB bequeaths the religion of Islām to his children, 15; grows blind by +weeping for the loss of Joseph, 178; recovers his sight by means of Joseph's + garment, and goes into Egypt, 179. +Jadd Ebn Kais, 140, n. +Jahl (Abu), a great enemy of Mohammed, 251; his injustice to an orphan, 457, +n.; terrified, seeing Mohammed at prayers, 450; his advice concerning +Mohammed, 129, n.; slain at Bedr, 131, n. +Al Jallās Ebn Soweid, 143, n. +Jalūt, or Goliah, sent against the Israelites, 207, n.; slain by David, 27. +Al Jassāsa, the beast which will appear at the approach of the last day, 288, +n. +Jesus promised to Mary, 36; his miraculous birth, 36; compared to Adam, 39; +speaks in his mother's womb, 57; and in his cradle, ib.; the apostle of the +Jews, ib.; animates a bird of clay, when a child, ib., n.; performs +several miracles, but not by his own power, ib.; raises three persons to +life, ib.; causes a table with provisions to descend from heaven, 88; +his miracles deemed sorcery, 87; rejected by the Jews, 38; sends two of +his disciples to Antioch, who work miracles, 330; a curse denounced +against those who believe not on him, 39; the Jews lay a plot for his +life, but are disappointed, 38; not really crucified, ib., 70; whether +he died or not, 38; not God nor equal to God, 75, 138; but an apostle +only, 83, 27, 365; the Word of God, 36; various opinions concerning him, +229; will descend on earth before the resurrection, and kill Antichrist, +&c., 71, 365. +Jethro, vide Shoaib. +Jews, vide Israelites; particularly applied to, 5, 13; accused of having +corrupted the scriptures and of stifling passages, 5, n., 40, 59; accuse the +Virgin +Mary of fornication, 70, n.; plot against Jesus, 38; their unbelief, 11, +69, n.; covetous of life, 11; reproved for warring against one another, +10; proof required by them of a prophet's mission, 51; their punishments +at different times for neglect of their religion, 81; metamorphosed into +apes and swine for their infidelity, 8, 81, 88; pretend their punishment +in hell shall be short, 10, 34; their law confirmed by Jesus and the +Korān, 79; their laws concerning food, 103; dispute with the Mohammedans +concerning God's favour, 252; Mohammed refuses to decide a controversy +between them, 80; league with the Koreish against Mohammed, 60; demand +that Mohammed cause a book to descend from heaven, 70; a controversy +between a Jew and a Mohammedan, 61. +Jews and Christians accused of condemning one another, 13; and of corrupting +the scriptures, 40; guilty of two extremes as to their opinion of Christ, + 72; none of them shall die before he believes in Christ, 70; their +different behaviour to the Moslems, 83; to be protected on payment of tribute, + 137. +Job, his story, 247, 342. +John, the son of Zacharias, his character, 36; his murder revenged on the Jews +by Nebuchadnezzar, 207; the miracle of his blood, ib. +Jonāda first practises the intercalation of a month among the Arabs, 139. +Jonas, his story, 157, 338, 421; called Dhu'lnūn, 248. +Joseph, his story, 169, &c. +Joshua and Caleb sent as spies into the land of Canaan, 76. +Journey, Mohammed's to heaven, 207. +Jowādh (Abu'l), the hypocrite, finds fault with Mohammed's distribution of the +spoils at Honein, 141. +Judgment (day of), the Mohammedan tradition concerning it, 34; described, 272, +388, 392, 422, 438; the signs of its approach, 376, 438, 250, n.; + called the Hour, 91; unknown to any besides God, 123; will come +suddenly, ib.; and inevitably, 154, 396. +Al Judi, the mountain whereon Noah's ark rested, 162. +Just and unjust, the difference between them, 360. + +AL KADR, the name of the night on which the Korān came down from heaven, 451. +Kail sent to Mecca to obtain rain for Ad, 111, n. +Kārūn (or Corah), his story and fearful end, 295, &c. +Kebla, the part towards which the Mohammedans turn in prayer, 42, n.; +indifferent, 13, changed from Jerusalem to Mecca, 15, 16. +Kendah a tribe who used to bury their daughters alive, 101, n. +Keys of knowledge (the five), 309, n. +Khadijah, Mohammed's wife, one of the four perfect women, 417, n +Khaibar, the expedition thither, 378, n. +Khaithama (Abu), a story of him, 149, n. +Khāled Ebn al Walīd puts Mohammed's horse to flight at the battle of Ohod, 47, +n.; demolishes the idol of al Uzza, 347, n.; drives Acrema and his men + into Mecca, 380, n. +Khantala, vide Handha. +Khawla bint Thalāba, her case occasions a passage of the Korān, 402. +Khazraj, vide Aws. +Al Khedr, the prophet, his adventures with Moses, 223, &c. +Khobaib, his martyrdom, 204, n. +Khozāa (the tribe of) held the angels to be the daughters of God, 243, n. +Kitfīr, Joseph's master, 171, n. +Koba, Mohammed founds a mosque there, 147, n. +Kobeis (Abu), a mountain near Mecca, whence Abraham proclaimed the pilgrimage, +252, n. +Korān, the signification of the word, 169, n.; by whom composed, 203, n.; +twenty-three years in completing, 273, n.; could not be composed by any +besides God, 153; men and genii defied to produce a chapter like it, +ib., 214; no forgery, 422; sent down by God himself, 99; its excellency, +43, n., 296, 358; consonant to scripture, 160, 294; no revelation more +evident, 123; contains all things necessary, 92, 202; all differences to +be decided by it, 61; its contents partly literal and partly figurative, +32; traduced by the unbelievers, 271; as a piece of sorcery, 150, as a +poetical composition, 333; as a pack of fables, 196; the sentence of +those who believe not in it, 370; when revealed, 369; not liable to +corruption, 158; ought not to be touched by the unclean, 398. +Koreidha (tribe of), their destruction, 315, n. +Koreish (the tribe of), their nobility, 49, 456; their enmity to Mohammed, +100, n.; demand miracles of him, 184; threaten him for abusing their gods, +347; propound three questions to him, 214; some of them attempt to kill +him, but are struck blind, 330; lose seventy of their principal men at +Bedr, 32, 131; persecute Mohammed's followers, 198; plagued with famine, +260, n.; and several diseases, 194; their manner of praying, 129; make a +truce with Mohammed, 380, n.; violate the truce and lose Mecca, 377, n. +Kosai names his sons from four idols, 124, n.; the Koreish demand him to be +raised to life by Mohammed, 128, n. + + +LAHEB (ABU), Mohammed's uncle, and bitter enemy, 459, n.; his and his wife's +punishment, ib. +Lapwing gives Solomon an account of the city of Saba, 284; carries a Letter +from him to the queen, ib.; her sagacity in finding water, ib. +Last day, vide Judgment. +Law given to Moses, 6; confirmed by Jesus, 37; and the Korān, 5. +Laws relating to inheritances, 54, 72; legacies, 19, 86; to divorce, vide +Divorce; to murder, vide Murder, &c. +Laws of Moses and Jesus set aside by the Korān, 79, n. +Laws of God, the punishment of those who conceal them, 51, n. +Lazarus raised, 37, n. +Legs made bare, the meaning of that expression, 421, n. +Leith (Banu) thought it unlawful to eat alone, 270. +Letters, initial, explained, 105, n. +Life to come, how expressed in Arabic, 2, n. +Lobāba (Abu), his treachery, 128, n. +Lokmān, his history, 306; whether the same with Esop, 307. +Lot, his story, 113, 165; his wife's infidelity, 417. +Lote-tree in heaven, 390. +Lots forbidden, 23, 84. + + +MADIAN, a city of Hejāz, 113; its inhabitants destroyed, 281. +Magog, vide Gog. +Malec, the principal angel who has the charge of hell, 366. +Malec Ebn al Seif, a Jew, 40, n. +Man, his wonderful formation, 345; created various ways, 250; shall be +rewarded according to his deserts, 58; ought to be thankful for the good +things of + this life, 333; his ingratitude to God, 305; his presumption in +undertaking to fulfil the laws of God, 351; why destroyed, 169. +Manna given to the Israelites, 7. +Marriage, laws relating thereto, 56, 266; Mohammed's privileges as to +marriage, 318, &c.; apt to distract a man from his duty, 413. +Martyrs, not dead but living, 17; the sufferings of two Mohammedans, 204. +Marūt, vide Harūt. +Mary, the Virgin, her story, 228, &c.; free from original sin, 35, +miraculously fed, ib.; one of the four perfect women, 418, n.; calumniated by +the Jews, + 70; a woman of veracity, 83. +Al Mashér al Harām, 21. +Masśd (Ebn), a tradition of his in relation to Pharaoh, 353. +Maturity of age, 54. +Measure ought to be just, 114, 440. +Mecca, the security and plenty of that city, 42. See Caaba. +Meccans, their idolatry and superstitions condemned, 101, 301; imagined their +idols interceded for them with God, 150; reproached for their +ingratitude, 188; threatened with destruction, 356; require Mohammed to +show them the angels, 99, n.; send their poor out of the city to +Mohammed, 93, n.; hold a council and conspire Mohammed's destruction, +128, n.; applied indecent circumstances to God, 199, n.; chastised with +famine and sword, 348, n.; promised rain on their embracing Islām, 426, +n. +Medina, its inhabitants reproved for declining the expedition of Tabūc, 149. +Menāt, an idol of the Meccans, 67, 390. +Merwa, vide Safā. +Mestah, one of the accusers of Ayesha, 265, n. +Midian, vide Madian. +Michael the friend of the Jews, 11, n. +Milk, its production wonderful, 199. +Mina, the valley of, 21. +Miracles required of Mohammed, 184, n., 215, n., 430. +Months, sacred, to be observed, 20, 73, 85, 139. +Moon split in sunder, 391. +Mohājerīn, or refugees, who, 146, n. +Mohammed promised to Adam, 5; foretold by Christ, 410; expected by Jews and +Christians, 451; sent at forty years of age, 151, n.; complained of by +the Koreish to his uncle, Abu Taleb, 340, n.; his revelations ridiculed +by the Meccans, 152, n.; his journey to heaven, 206; enters into a +league with those of Medina, 128, n.; discovers the conspiracy of the +Meccans against his life, 129, n.; gains some proselytes of the genii by +reading the Korān, 374, n.; sent as a mercy to all creatures, 249; the +illiterate prophet, 120; excuses his inability to work miracles, 99, +182; his promise to those who fly for religion, 301, n.; accused of +injustice in dividing the spoils, 48, 141; flies to Medina, 139; +foretells the victory at Bedr, 393, n.; an account of that victory, 32, +125, &c.; loses the battle of Ohod, where he is in danger of his life, +45; reported to be slain, 46, n.; lays the fault on his men for +disobeying his orders, 47; endeavours to quiet their murmurs for that +misfortune, 46, &c.; goes to meet the Koreish at Bedr according to their +challenge, 49, n.; foretells the battle of the ditch, 315; the fear of +his men at that battle, ib.; his men swear fidelity to him at al +Hodeibiya, 379, n.; his generosity, 380; makes a truce with the Koreish +for ten years, ib.; his courage at the battle of Honein, 137, n.; +expostulates with his followers on their unwillingness to go on the +expedition to Tabūc, 140, &c.; some account of that expedition, 113, n.; +a conspiracy to kill him, 143, n., 330, n.; another attempt on his life, +from which he is miraculously preserved, 74, n.; is almost prevailed on +by the Jews to go into Syria, 213, n.; reproves the hypocritical +Moslems, 62; his mercy to the disobedient, 48; his wives demand a better +allowance, on which he offers them a divorce, 316; they choose to stay +with him, and he lays down some rules for their behaviour, ib.; the Jews +reproach him on account of the number of his wives, 185, n.; his +privileges in that and some other respects, 318, &c.; his divorced wives +or widows not to marry again, 319; his amour with Mary, an Egyptian +slave, 415; disputes in a Jewish synagogue, 34, n.; decides a +controversy in favour of a Jew against a Mohammedan, 61, n.; reprehended +for a rash judgment, 66, n.; not allowed to pray for reprobate +idolaters, 148; utters blasphemy through inadvertance, 255, n.; no +revelation vouchsafed him for several days, 219, 449, n.; enjoined to +admonish his people, 388; his near relation to the believers, 312; +demands respect and obedience from them, 270, 403; challenges his +opponents to produce a chapter like the Korān, 3; put out of conceit +with honey, 415, desires nothing for his pains in preaching, 275; +acknowledges himself a sinner, 376; commanded to pray by night, 427; +refuses the adoration of two Christians, 41, n.; refuses to eat with an +infidel, 272, in.; prophesies the defeat of the Persians by the Romans, +302; reprehends his companions' impatience, 297; and their imitating the +Christians, 84; speaks by revelation, 389; his dream at Bedr, 130; his +dream at Medina, 380; his doctrine compared with that of the other +prophets, 372; is terrified at the approach of Gabriel, 429; is +reprehended for his neglect of a poor blind man, 437; demolishes the +idols of Mecca, 214; warned to prepare for death, 458. +Mohammedans believe in all the scriptures and prophets without distinction, +15; forbidden to hold friendship with infidels, 44, 80; the hypocritical + threatened, 149; the lukewarm deceive their own souls, 377; the sincere, +their reward, 294, their description, 381. +Moseilama, the false prophet, 80, n. +Moses, his story, 115, &c., 233, &c., 276, &c., 289, &c.; his miraculous +preservation in his infancy, 235, &c.; the impediment in his speech, how +occasioned, 234, n.; kills an Egyptian, and flies into Midian, 291; is +entertained by Shoaib, 292; receives his rod from him, ib. n.; sees the +fire in the bush, 283; is sent to Pharaoh, and receives the power of +working miracles, 215; his transactions in Egypt, 115, 156, &c.; brings +water from the rock, 7, 121, n., cleared from an unjust aspersion by a +stone's running away with his clothes, 320, n.; treats with God, and +receives the tables of the law from him, 6, 118; breaks the tables, and +is wroth with Aaron on account of the golden calf, 120; threatens the +people, ib.; part of his law rehearsed, 104; reproved for his vanity, +222, n.; his expedition in search of al Khedr, ib.; his and Aaron's +relics in the ark, 27; his law now corrupted, 34, n. +Moslems, vide Mohammedans. +Murder, laws concerning it, 19, 64, 77, 210, 255. +Musulman, whence the word comes, 14, n. +Mysteries, how expressed in Arabic, 2, n. + + +AL NADIR (the tribe of) expelled Arabia, 404, n. +Nebuchadnezzar takes Jerusalem, 207, n. +Night, part of it to be spent in prayer, 427. +Nimrod disputes with Abraham, 28; his tower, 196, n.; attempts to ascend to +heaven, 246, n.; his persecution of Abraham and his punishment, ib. +Noah, his story, 110, 160, 279, 298, 424, &c.; his prayer, 392; his wife's +infideliity, 417. +Al Nodar, one of Mohammed's adversaries, his opinion of the Korān, 90, n.; +introduces a Persian romance as preferable to it, 306, n. + + +OATH, an inconsiderate one, how to be expiated, 84; an extraordinary one, 445. +Oaths, cautions concerning them, 24; not to be violated, 202. +Obba Ebn Khalf disputes against the resurrection, 195, n.; his wager with Abu +Becr, 302, n.; is wounded by Mohammed, 272, n. +Oda Ebn Kais, an enemy of Mohammed, 194. +Offerings to God recommended, 253; a large one made by Mohammed, ib +Og, fables concerning him, 76 +Ohod, the battle fought there, 45, n., 47 +Okail (Abu), his charity, 144, n. +Okba Ebn Abi Moait professes Islām and apostatizes, 272, n.; publicly abuses +Mohammed, ib.; taken and beheaded at Bedr, ib. +Olive-trees grow at Mount Sinai, 257. +Olivet (Mount), Christ taken thence by a whirlwind, 39, n. +Omar, his deciding a dispute between a Jew and a Mohammedan, 61, n.; compared +to Noah, 132, n. +Omm Salma, one of Mohammed's wives, 220, n. +Omeyya Ebn Abi'lsalt, 122, n. +Opprobrious language forbidden, 382. +Orphans not to be injured, 54, 449; a curse on those who defraud them, 23; to +be instructed in religion, 54. +Ostrich's egg, a fine woman's skin compared to it, 335. +Othmān Ebn Affān sent by Mohammed to the Koreish, is imprisoned, 379, n.; +contributes largely to the expedition of Tabūc, 144, n. +Othmān Ebn Matūn, his conversion occasioned by a passage of the Korān, 202, n. +Othmān Ebn Telha has the keys of the Caaba returned to him by Mohammed, 60, +n.; embraces Mohammedism, ib +Oven, whence the first waters of the deluge poured forth, 161, n. +Ozair, vide Ezra. + + +PARABLES, 29, 188, 200, 220, 267, 341 +Paraclete, the Mohammedan opinion concerning the person meant thereby, 410, n. +Paradise described, 184, 375, 395, &c.; where situate, 5, n.; its fruits, 3; +the portion of the distressed, 22. +Pardon will be granted to the penitent, 135. +Parents to be honoured, 209, 373; make their children infidels, 304. +Patience recommended, 53, 353; the sign of a true believer, 147, n. +Patriarchs before Moses neither Jews nor Christians, 15. +Pen with which God's decrees are written, 419. +Penitent, their reward, 148. +Pentateuch, vide Law +Persecutors, their sentence, 442. +Persians overcome by the Greeks, 303, n. +Peter (St.), his stratagem to convert those of Antioch, 330, n. +Pharaoh, his story, 115, &c., 156, &c., 289; the common title of the kings of +Egypt, 115; a punishment used by him, 340; his presumption, 365. +Phineas Ebn Azura, a Jew, his dishonesty, 40; his indecent expressions +concerning God, 51, 81, n. +Pico de Adam, vide Serendib. +Pilgrimage to Mecca commanded, 21; directions concerning it, 21, 42, 252, &c. +Pledges to be given where no contract in writing, 31. +Plurality of worlds, the belief thereof imputed to Mohammed, I, n. +Poets censured, 282. +Pomp of this life of no value, 294. +Polygamy, vide Marriage. +Prayer commanded and enforced, 6, 13, 241, 300, 303, &c.; directions +concerning it, 52, 65, 74, 213, 216; not to be entered on by him who is drunk, + 59; before reading the Korān, 303; for the penitent, 348. +Predestination, 46, 208. +Pre-existence of souls a doctrine not unknown to the Mohammedans, 122, n. +Pride, abominable in the sight of God, 210. +Prideaux (Dr.) charges the Mohammedans with cruelty, without foundation, 405, +n. confounds Salmān with Abd'allah Ebn Salām, 203, n.; his + partiality as to the story of Abraha's overthrow, 456, n.; confounds +Caab Ebn al Ashraf, the Jew, with Caab Ebn Zohair, the poet, 41, n.; + misled by Erpenius, 405, n.; misquotes a passage of the Korān, 416, n.; +mistaken in asserting Mohammed might marry his nieces, 318, n. +Prodigality, a crime, 209. +Prophets, their enemy will have God for his, 12; rejected and persecuted +before Mohammed, 91, 153; not chosen for their nobility or riches, 100. Vide + Sinai. +Prosperity or adversity, no mark of God's favour or disfavour, 446. +Punishments and blessings of the next life, 109; the manner, 138. + + +QUAILS given the Israelites, 7; what kind of birds they were, ib., n. +Quarrels between the true believers to be composed, 382; to be avoided on the +pilgrimage, 21. +Quietism, Mohammedans no strangers to it, 446, n. + + +RAFE (ABU), a Jew, offers to worship Mohammed, 41. +Rahūn, vide Serendib. +Raļna, a word used by the Jews to Mohammed by way of derision, 13. +Al Rakim, what, 217. +Ramadān (the month) appointed for a fast, 19. +Ransom of captives disapproved, 132. +Al Rass, various opinions concerning it, 273, n. +Razeka, an idol of Ad, 111. +Religion, no violence to be used in it, 28; what is the right, 452; fighting +for it commanded and encouraged, 20, 47, 62, 127, 135, 137, 254, 410; divided + into various sects, 259; harmony therein recommended, 43; whether those +of any religion may be saved, 8, n. +Repentance necessary to salvation, 55; a death-bed one ineffectual, ib. +Resurrection asserted, 211, 384, 431, 441; described, 261, 384; the signs of +its approach, 431; its time known to God alone, 310. +Retaliation (the law of), 18. +Revelations in writinng given to several prophets, 2, n.; what are now extant +according to the Mohammedans, ib. +Revenge allowed, 255. +Riches will not gain a man admission into paradise, 325; employ a man's whole +life, 454. +Right way, what the Mohammmedans so call, I, n. +Righteous, their reward, 152, 297, 311. +Righteousness, wherein it consists, 18. +Rites appointed in every religion, 256. +Rock, whence Moses produced water, 7. + + +SAAD Ebn Abi Wakkās, 125, 297, n. +Saad Ebn Moadh, his severity, 132, n.; dooms the Koradhites to destruction, +315, n. +Saba, queen of, vide Balkīs. +Saba, the wickedness of his posterity, and their punishment, 323. +Sabbath, the transgression thereof punished, 121. +Safā and Merwā, mountains of, two monuments of God, 17. +Sasiya bint Hoyai, one of Mohammed's wives, 382, n. +Al Sāhira, one of the names of hell, 436, n. +Saļba, 86. +Sākia, an idol of Ad, 111 +Sakhar, a devil, gets Solomon's signet, and reigns in his stead. 342, n.; his +punishment, ib. +Sāleh, the prophet, his story, 112, &c., 280, &c. Vide Thamūd. +Sālema, an idol of Ad, 111. +Salsabil, a fountain in paradise, 433. +Salutation, mutual, recommended, 63. +Al Sāmeri, the maker of the golden calf, who, 6, n., 237, n. +Sarah, wife of Abraham, her laughing, 165. +Satan, his punishment for seducing our first parents, 106; believed to assist +the Koreish, 131. +Saul, his story, 26, &c. +Sects and their leaders shall quarrel at the resurrection, 18. +Sejāj, the prophetess, 80, n. +Sejjīn, what, 440, n. +Sennacherib, 207, n. +Separation, the day of, a name of the day of judgment, 368. +Serāb, what, 267. +Serendib, the isle of, Adam cast down thereon from paradise, 5, n.; the print +of Adam's foot shown on a mountain there, ib. +Sergius, the monk, 203, n. +Serpent, his sentence for assisting in the seduction of man, 106, n. +Seventy Israelites demand to see God; are killed by lightning, and restored to +life at the prayer of Moses, 6. +Al Seyid al Najrāni, a Jew, offers to worship Mohammed, 41. +Shamhozai, a debauched angel, his penance, 12, n. +Shās Ebn Kais, a Jew, promotes a quarrel between Aws and Khazraj, 43, n. +Schechinah, misinterpreted by the commentators, 27, n. +Sheddād, son of Ad, makes a garden in imitation of paradise, 445, n.; is +destroyed in going to view it, ib. +Sheep, the prodigious weight of their tails in the east, 103, n. +Shem, raised to life by Jesus, 37, n. +Shoaib, the prophet, his story, 113, &c., 167. +Signs, the meaning of the word in the Korān. 5, n. +Al Sijil, the angel who takes an account of men's actions, 249. +Sin, the irremissible one, in the opinion of the Mohammedans, 10, n.; the +seven deadly sins, 57, n. +Sinai, Mount, lifted over the Israelites, 8, 11; the souls of all the prophets +present at the delivery of the law to Moses thereon, 41. +Simon the Cyrenęan, supposed to be crucified instead of Jesus, 38, n. +Sirius, or the greater dog-star, worshipped by the old Arabs, 381. +Slaves, how to be treated, 266; women not to be compelled to prostitute +themselves, 267. +Slander forbidden, 382; the punishment of those who slander the prophets, 143, +454. +Sleepers, the seven, their story, 216, &c. +Smoke, which will precede the day of judgment, 367. +Sodom and Gomorrah destroyed, 166. +Sodomy, 55. +Sofiān (Abu) commands the army of the Koreish at Ohod, 45; and the convoy of +the caravan at Bedr, 126; challenges Mohammed to meet him at Bedr + a second time, 47, n.; but fails, 49, n.; embraces Mohammedism on the +taking of Mecca, 408; expostulates with Mohammed, 260. +Sohail Ebn Amru treats with Mohammed on behalf of the Koreish, 379. +Soheib flies to Medinna, 22. +Solomon succeeds David, 283; has power over the winds, 247, 342; his and +David's judgment, 247; his manner of travelling, 284; what passed between +him and the queen of Saba, 284, &c.; a trick of the devil's to blast his +character, 12; cleared by the mouth of Mohammed, ib.; orders several of +his horses to be killed, because they had diverted him from his prayers, +341; is deprived of his signet and his kingdom for some days, 342; his +death concealed for a year, and in what manner, 322. +Sorāka Ebn Malec, the devil appears in his form, 131. +Soul, the origin of it, 214. +Spoils, laws concerning their division, 115, 130. +Stars darted at the devils, 192. +Stoning of adulterers, 34, n. +Striking, an epithet of the last day, 453. +Supererogation, 213. +Sura, or chapter of the Korān, 142. +Sun and moon, not to be worshipped, 357; are subject to God and the use of +man, 109. +Swearer, a common, not to be obeyed, 420. +Swine's flesh. Vide Food. + + +TABLE caused to descend form heaven by Jesus, 87; of God's decrees, 92. +Tables of the law, 119. +Tabūc, the expedition of, 139. +Taghūt, the meaning of the word, 28, n. +Tāleb (Abu), Mohammed's uncle, 148, n.; Mohammed refuses to pray for him on +his dying an infidel, ib. +Talūt, vide Saul. +Tasnīm, a fountain in paradise, 440. +Tebāla and Jorash, their inhabitants embrace Mohammedism, 137. +Temple of Mecca, vide Caaba; of Jerusalem, built by genii, 322. +Thįlaba grows suddenly rich on Mohammed's prayer for him, 143, n.; refusing to +pay alms is again reduced to poverty, ib. +Thakīf, the tribe of, demand terms of Mohammed, which are denied them, 213, n. +Thamūd, the tribe of, their story and destruction, 111, 254, 258, 356. Vide +Saleh. +Theft, its punishment, 78. +Throne of God, 28; will be borne by eight angels on the day of judgment, 422. +Thunder celebrates the praise of God, 182. +Tima Ebn Obeirak, his theft, 66, n. +Time computed by the sun and moon, 98. +Titian, the name of the person supposed to be crucified in Christ's stead, 38, +n. +Tobba, the people of, destroyed, 368. +Toleihah, the false prophet, 80, 313, n. +Towa, the valley where Moses saw the burning bush, 436. +Tribute, its imposition. 131. +Trinity, the belief thereof forbidden, 72, 83. +True believers, who are such, 257. +Trumpet will sound at the last day, 289, 348. + + +UNBELIEVERS described, 325; their sentence, 17, 60, 346. +Unity of God asserted, 459. +Unrighteousness punished, 152. +Usury forbidden, 30, 305. +Al Uzza, an idol of the Meccans, 67, n., 390. + + +VARIETY of languages and complexions hard to be accounted for, 304. +Victory of the Greeks over the Persians foretold by Mohammed, 302. +Visitation of the Caaba, 21. + + +AL WALID EBN AL MOGHEIRA, a great enemy of Mohammed, was a bastard, 420, n.; +derides Mohammed for calling God al Rahmān, 123; has his nose + slit, 420, n.; his prosperity and decay, 429; hires another to bear the +guilt of his apostacy, 391; his death, 194. +Al Walid Ebn Okba, 382, n. +War against infidels, commanded and recommended, 62, 132, 375, &c. +Waraka Ebn Nawfal acknowledged one God before the mission of Mohammed, 63, n. +Wasīla, 86. +Water produced from the rock by Moses, 7. +Weight to be just, 114, 440. +Whoredom, laws concerning it, 55, 262. +Wicked, their sentence, 155, 191, 435. See Unbelievers. +Widows to be provided for, 26; laws relating to them, 25. +Wife ought to be used justly, 68; may be chastised, 25; the number of wives +allowed by the Korān, 53; their duty to their husbands, 24. See Adultery, + Divorce and Marriage. +Winds, their use, 305; subject to Solomon, 247, 342. +Wine forbidden, 23, 84. +Wills, laws relating to them, 86. +Witnesses, laws relating to them, 69, 82; necessary in bargains, and to secure +debts, 31. +Women ought to be respected, 53; and to have a part of their relations' +inheritance, 54; not to be inherited against their will, 55; to be subject to +the +men, 58; unclean while they have their courses, 23; some directions for +their conduct, 266, 382; the punishment of those who falsely accuse them +of incontinence, 263, 264; those who come over from the enemy, how to be +dealt with, 408. +Works of an infidel, will appear to him at the last day, 91. + + +AL YAMAMA, its inhabitants a warlike people, 379. +Al Yaman, the inhabitants thereof slay their prophet, 242, n.; they are +destroyed by Nebuchadnezzar, ib. +Yathreb, the ancient name of Medina, 314. + + +AL ZABIR, Mount, 119, n. +Al Zacāt, vide Alms. +Zacharias, praying for a son, is promised John, 36, 227; educates the Virgin +Mary, 36. +Al Zakkūm, the tree of hell, 212, 336, &c. +Al Zamharīr, what, 101, n. +Zeid Ebn Amru, acknowledged one God before the mission of Mohammed, 63, n. +Zeid, the husband of Zeinab, his story, 317, n.; the only person, of +Mohammed's companions, named in the Korān, ib. +Zeinab, her marriage with Mohammed, ib. +Zenjebil, a stream in paradise, 433. +Zoleikha, Joseph's mistress, 171, &c. + +i + +i + +137 + + + + + +*** END OF THE PROJECT GUTENBERG EBOOK, THE KORAN *** + +This file should be named 7440.txt or 7440.zip + +Project Gutenberg eBooks are often created from several printed +editions, all of which are confirmed as Public Domain in the US +unless a copyright notice is included. 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