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 KorÂn 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 KorÂn 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 BeidÂwi, 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. 10If 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 KorÂn 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. 20Shall 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. 30Noah 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 KorÂn; 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. 40And 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 BeidÂwi.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 CÛfa, 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 CÛfa.6 But the word tannÛr, 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 WÂÏla, 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 BeidÂwi.5 Yahya.6 Jallalo'ddin, al BeidÂwi.7 Ebn Shohnah.8 Al Zamakhshari. Vide D'Herbel. Bibl. Orient. p. 676.9 Jallalo'ddin, al Zamakhshari, al BeidÂwi.10 See c. 7, p. 111.11 See ibid. note x.12 Al BeidÂwi, &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 BeidÂwi. Vide D'Herbel. p. 675, and Eutych. p. 34. 17 Al BeidÂwi. 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 BeidÂwi.
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. 50It 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 GordyÆi, and other names.1 Mount al JÛdi (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 DiyÂr RabÎah, near the cities of Mawsel, Forda, and JazÎrat 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 KhattÂb.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 GordyÆan 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 JÛdi, 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. PrÆp. Ev. l. 9, c.4.9 Epiph. HÆres. 18. 10 Elmacin. l. I, c. I.11 Vide Chronic. Dionysii Patriarch. Jacobitar. apud Asseman. Bibl. Orient. t. 2, p. 113.12 Al BeidÂwi. 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. 60But 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 BeidÂwi.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. 70But 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 IsrafÎl.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 BeidÂwi 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. 80And 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 BeidÂwi 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 BeidÂwi. Vide Joseph. Ant. l. I, c. II. 1 Idem interpretes.2 See cap. 66. 3 Jallalo'ddin, al BeidÂwi.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. 90He 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. 100Pharaoh 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 daÎf, 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 BeidÂwi.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. 110But 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 SalÂt al moghreb, or the evening prayer.2
1 Al BeidÂwi.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. 120And 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.
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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 KorÂn,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 BeidÂwi 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 KhÂrejites, called the AjÂredites and the MaimÛnians, as apocryphal and spurious. h See the Prelim. Disc. p. 46, &c. i Or this particular chapter. For the word KorÂn, 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 BeidÂwi, that it must have been revealed to him from heaven.
1 Al BeidÂwi.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. 10One 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 RubÎl.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 BeidÂwi, &c.2 Idem, al Zamakhshari.3 Idem.4 Gen. xxxvii. 21, 22.5 Ibid. v. 26, 27.6 Al BeidÂwi, 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. 20And 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 BeidÂwi 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 KhozÂah.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 KitfÎr, or ItfÎr (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 dinÂrs 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 RaÏl; but the name she is best known by is that of Zoleikha. k KitfÎr having no children. It is said that Joseph gained his master's good opinion so suddenly by his countenance, which KitfÎr, 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 BeidÂwi, al Zamakhshari. 4 Al BeidÂwi. 5 Idem.6 Idem.1 Al BeidÂwi.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. 30And 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., KitfÎr. 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 interpretes1 Al BeidÂwi.
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? 40Ye 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 KitfÎr 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 RiyÂn, the son of al WalÎd, 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 BeidÂwi.2 Idem, Jallalo'ddin.3 See the Prelim. Disc. p. 7.4 Al BeidÂwi. See c. 7, p. 115, note d.5 Idem. 6 Plato, in TimÆo. Pomp. Mela.7 Nat. QuÆst. l. 4. 8 See Greaves's Descr. of the Pyramids, p. 74, &c. Ray's Collection of Travels, tom. ii. p. 92.
50And 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 AbbÂs, 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 WazÎr, or chief minister. Some say that his master KitfÎr 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 BeidÂwi, &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? 60But 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 WazÎr, 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 FeyyÛm, 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. Ægypt vol. i. p. 8. Lucas, Voy. tom. ii. p. 205, and tom. iii. p. 53. 1 Al BeidÂwi.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. 70And 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 saÁ (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 BeidÂwi.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. 80And 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 BeidÂwi.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 90They 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. 100And 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 BeidÂwi 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 BeidÂwi.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? 110Their 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.
e 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. 100We 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; 110wherefore 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; 120and 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? 130And 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 BeidÂwi.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. 140Thy 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 150Fear 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. 160The 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. 170Wherefore 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. 180I 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. 190Verily 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. 200Thus 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. 210The 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 SafÂ, 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 BeidÂwi.3 See the notes thereon, and the Prelim. Disc. Sect. II. p. 34.4 Al BeidÂwi.
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 220for 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 KorÂn, 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 KorÂn, 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 RabÎa,1 Abda'llah Ebn RawÂha, HassÂn 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 BeidÂwi.
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: 10cast 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 BeidÂwi.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. 20And 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 TÂyef.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 BalkÎs: some make her the daughter of al HodhÂd Ebn Sharhabil,4 and others of SharahÎl Ebn Malec;5 but they all agree she was a descendant of YÁrab Ebn KahtÂn. 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. 88 Al BeidÂwi. Jallalo'ddin.1 Idem. 2 See cap. 21, p. 247. 3 Al BeidÂwi, Jallalo'ddin.4 Vide Pocock. Spec. p. 59.5 Al BeidÂwi, &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; 30it 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 BeidÂwi 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 BalkÎs 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 BalkÎs, 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 IfrÎt, or one of the wicked and rebellious genii; and his name, says al BeidÂwi, was DhacwÂn or Sakhr. p i.e., From thy seat of justice. For Solomon used to sit in judgment every day till noon.4
1 Jallalo'ddin2 Al BeidÂwi.3 Jallalo'ddin. 4 Idem interp.
40And 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 BalkÎs, 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 BalkÎs; 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 BalkÎs'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 IslÂm, 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 HamdÂn. 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 BeidÂwi.7 Jallalo'ddin. 8 Idem, al BeidÂwi 9 Jallalo'ddin.10 Apud al BeidÂwi
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. 50And 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 60Say, 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? 70Verily 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. 80Thy 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 JassÂsa, 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 BeidÂwi.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. 90And 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.
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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 IzraËl;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 KorÂn for a rule of faith and practice, &c. r See the Prelim. Disc. Sect. III. p. 46.
1 Jallalo'ddin, al BeidÂwi.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. 10And 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 BeidÂwi.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. 486 Al BeidÂwi. 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. 20Wherefore 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 BeidÂwi.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. 30And 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 SefÛra (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 BeidÂwi.
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. 40Wherefore 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 KorÂn. Some copies read, Two impostors, meaning Moses and Mohammed.
5 Al Zamakhshari.
50But 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. 60The 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 KorÂn, 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 KorÂn. x See chap. 25, p. 275, note d. y This objection was made by Al Hareth Ebn OthmÂn Ebn Nawfal Ebn Abd MenÂf, 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 BeidÂwi.
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. 70He 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. KarÛn 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, KarÛn 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 KarÛn 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, KarÛn 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 KarÛn 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 KarÛn 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 KarÛn and his confederates, and swallowed them up, with his palace and all his riches.1 There goes a tradition, that as KarÛn 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 KarÛn, 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 BeidÂwi, &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 KarÛn 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 KarÛn? verily he is master of a great fortune. 80But 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 BeidÂwi. Vide D'Herbel. Bibl. Orient. Art. Carun.3 Luke xvi. 9.4 Vide R. Ghedal, Shalsh. hakkab. p. 13.5 Jallalo'ddin, al BeidÂwi.
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.
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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 WakkÂs, 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 BeidÂwi.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? 10Verily 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. 20He 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 BeidÂwi, 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. 30Lot 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 KarÛn, 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.
40Every 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. 50They 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 KarÛn. 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; 60who 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? 70Whoever 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 BeidÂwi.
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 RÛm; 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 KorÂn 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 MadÂyen; 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 BeidÂwi.3 See p. 272, note h.4 Al BeidÂwi, 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. 10God 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. 20And 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 AdhraÂt;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 BeidÂwi.7 Mojahed, apud Zamakh. Jallalo'ddin. 8 Al BeidÂwi.
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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. 30And 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! 40Corruptiong 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. 50Yet 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.
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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: 60But do thou, O Mohammed, persevere with constancy, for GOD is true; and let not those induce thee to waver, who have no certain knowledge.
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CHAPTER XXXI.
ENTITLED, LOKMÂN;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 KorÂn, 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 KorÂn. 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 BeidÂwi.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. 10This 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 LokmÂn,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 LokmÂn 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 rawÂsiya, 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 KorÂn 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 LokmÂn was the son of BaÛra 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 LokmÂn, 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 LokmÂn 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 LokmÂn, 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 AnÁm (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 LokmÂn'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 WakkÂs, as has been already observed.5
1 Gol. in Append. ad Erpenii Gram. p. 187.2 Ps. civ. 5. 3 Al Zamakh, al BeidÂwi, &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. 20And 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 BeidÂwi.
30Dost 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.
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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 BeidÂwi 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? 10Yea, 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 BeidÂwi.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: 20but 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. 30Wherefore 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 KorÂn to thyself; since the delivery of the law to Moses proves that the revelation of the KorÂn 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 MohÂjerÛn: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 TehÂma, at the instigation of the Jews of the tribe of NadhÎr, who had been driven out of their settlement near Medina, by Mohammed, the year before.1 r It is related that Abu SofiÂn, 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 MÁmer, or, as others write, JemÎl 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 TabÛc,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 MohÂjerÛn and AnsÂrs 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 KorÂn; or, as others suppose, in the Pentateuch.
1 Vide Abulfeda, Vit. Moh. p. 73, et Gagnier, Vie de Mahomet, l. 4, c. I2 Al BeidÂwi3 Idem, Jallalo'ddin, &c. 4 See cap. 9, p. 139.5 Al BeidÂwi.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. 10When 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 GhatfÂn, confederated with the Jews of al NadhÎr 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 SalmÂn, 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 GhatfÂnites, 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 GhatfÂnites 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 BeidÂwi, 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. 20They 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 KÂbiya, 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. 45 Al BeidÂwi.
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 OthmÂn 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 BeidÂwi.3 Idem.4 Abulf. Vit. Moh. p. 79.5 Al BeidÂwi.6 See cap. 8, p. 128.7 Al BeidÂwi, 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. 30O 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 MohÂjerin, saying, that the AnsÂrs 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 FÂtema and Ali, and their two sons, Hasan and Hosein, to whom these words are directed.8
1 Al BeidÂwi.2 Idem.3 See after, in this chapter, p. 310.4 Al BeidÂwi. 5 See cap 4, p. 57.6 Al BeidÂwi.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 AmÎma, 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 IslÂm, 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 KorÂn. 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 BeidÂwi, Jallalo'ddin.2 Al Jannabi. Vide Gagnier, Vie de Moh. l. 4. c. 3.3 Al BeidÂwi, 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. 40Mohammed 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 50We 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 HÂni, 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., MaimÛna Bint al Hareth, Zeinab Bint Khozaima, GhozÎa Bint JÂber, 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 KhalÎf 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, &c3 See cap. 2, p. 24.4 As Abu'l Kasem Hebatallah.5 Al Zamakh., al BeidÂwi, Jallalo'ddin, &c.6 Al BeidÂwi.7 See before, p. 318, note t. 8 Al BeidÂwi.
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. 60Verily 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 KarÛn'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 BeidÂwi.3 Al Bokhari.
70O 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.
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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 BeidÂwi.5 Al BeidÂwi.
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. 10We 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 YÁrab, the son of KahtÂn, whose posterity dwelt in Yaman, in the city of MÂreb, 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 BeidÂwi supposes this mound was the work of queen BalkÎs, 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 GhassÂn went into Syria, the tribe of AnmÂr to Yathreb, the tribe of JodhÂm to TehÂmah, the tribe of al Azd to OmÂn,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 IrÂk,2 &c.
4 Al BeidÂwi, 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 BeidÂwi.2 See the Prelim. Disc. Sect. I. p. 8. 3 See ibid.4 Jallal., al BeidÂwi.5 Idem. 6 Al BeidÂwi. 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 20and 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. 30The 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 BeidÂwi.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 BeidÂwi
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? 40And 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 BeidÂwi.
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. 50If 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.
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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 BeidÂwi.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. 10It 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.
20The 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. 30They 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 KorÂn. s That is, who meaneth well, and performeth his duty for the most part, but not perfectly
1 Al BeidÂwi.
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. 40The 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. 10But 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 insÂn, 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 KorÂn. 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 HabÎb, surnamed al NajjÂr, 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. HabÎb 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. Ægrot. 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; 20follow 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. 30Do 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 HabÎb al NajjÂr, 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 BeidÂwi, &c. Vide etiam Marracc. in Alc. p. 580. 2 Vide Schultens, Indic. Geogr. ad calcem VitÆ 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 40It 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; 50and 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. 60Did 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 KorÂn; 70that 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 KorÂn 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 BeidÂwi.
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: 80who 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.
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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); 10except 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 AfÂr: 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 BeidÂwi.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: 20and 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: 30wherefore 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, 40they 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, 50who 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. 60Is 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. 70And 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. 80Afterwards 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? 90What 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 TehÂma, 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 BeidÂwi.2 Idem.
100And 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! 110Thus 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, 120namely, 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 ThabÎr, 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, note6 Jallalo'ddin, al BeidÂwi.
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, 130namely, Peace be on IlyÂsin!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 140When 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 150Have 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, IlyÂs, and that both that prophet and his followers, or those who resembled him, are meant thereby; others divide the word, and read Âl YasÎn, 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 KorÂn, or some other book of scripture. But the most probable conjecture is that IlyÂs and IlyÂsin 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 BeidÂwi 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 BeidÂwi. 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!) 160except 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: 170yet 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. 180Praise 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 BeidÂwi.
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CHAPTER XXXVIII.
ENTITLED, S.; REVEALED AT MECCA.
IN THE NAME OF THE MOST MERCIFUL GOD.
S.o BY the KorÂn 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. 10But 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. 20Hath 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 BeidÂwi.3 Idem.4 Jallalo'ddin.5 Al BeidÂwi.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. 30When 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 BeidÂwi, Jallalo'ddin.4 Idem.5 Al BeidÂwi, 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. 40And 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 JerÂda, 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 AsÂf, 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 AmÎna: 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 BeidÂwi, Jallalo'ddin, Abulfeda.3 Al BeidÂwi. 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, 50namely, 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. 60And 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 BeidÂwi 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. 80He 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.
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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 BeidÂwi, 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 BeidÂwi.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; 10for 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. 20Him, 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 BeidÂwi
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. 30GOD 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 BeidÂwi.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. 40Say, 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 KhÂled Ebn al WalÎd; 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 KhÂled 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 BeidÂwi.
50When 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. 60But 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 KarÛn 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 BeidÂwi.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. 70And 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 BeidÂwi; who consequently supposes there will be no more than two blasts (and two only are distinctly mentioned in the KorÂn), 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 BeidÂwi, Yahya. 3 Vide Pocock. not. in Port. Mosis. p. 266. 4 Al BeidÂwi.5 Jallalo'ddin6 See the Prelim. Disc. ubi sup.
