1 Vide Abulf. Vit. Moh. p. 87, &c. 2 Al Beidâwi. 3 Page 144. 4 Al Beidâwi. 5 Idem. 6 Jallalo'ddin. 7 Idem, al Beidâwi. Vide Abulf. Vit. Moh. p. 86. 8 In not. ad cap. 2, p. 27. 1 Al Beidâwi. 2 Prelim. Disc. Sect. II. p. 41.
These are they who believed not, and hindered you from visiting the holy temple, and also hindered the offering being detained, that it should not arrive at the place where it ought to be sacrificed.z Had it not been that ye might have trampled on divers true believers, both men and women, whom ye know not, being promiscuously assembled with the infidels, and that a crime might therefore have lighted on you on their account, without your knowledge, he had not restrained your hands from them: but this was done, that GOD might lead whom he pleased into his mercy. If they had been distinguished from one another, we had surely chastised such of them as believed not, with a severe chastisement. When the unbelievers had put in their hearts an affected preciseness, the preciseness of ignorance, and GOD sent down his tranquility on his apostle and on the true believers;a and firmly fixed in them the word of piety,b and they were the most worthy of the same, and the most deserving thereof: for GOD knoweth all things. Now hath GOD in truth verified unto his apostle the vision,c wherein he said, Ye shall surely enter the holy temple of Mecca, if GOD please, in full security; having your heads shaved, and your hair cut:d ye shall not fear: for God knoweth that which ye know not; and he hath appointed you, besides this, a speedy victory.e
z Mohammed's intent, in the expedition of al Hodeibiya, being only to visit the temple of Mecca in a peaceable manner, and to offer a sacrifice in the valley of Mina, according to the established rites, he carried beasts with him for that purpose; but was not permitted by the Koreish either to enter the temple or to go to Mina. a This passage was occasioned by the stiffness of Sohail and his companions in wording the treaty concluded with Mohammed; for when the prophet ordered Ali to begin with the form, In the name of the most merciful GOD, they objected to it, and insisted that he should begin with this: In thy name, O GOD; which Mohammed submitted to, and proceeded to dictate, These are the conditions on which Mohammed, the apostle of GOD, has made peace with those of Mecca; to this Sohail again objected, saying, If we had acknowledged thee to be the apostle of GOD, we had not given thee any opposition; whereupon Mohammed ordered Ali to write as Sohail desired, These are the conditions which Mohammed, the son of Abdallah, &c. But the Moslems were so disgusted thereat, that they were on the point of breaking off the treaty, and had fallen on the Meccans, had not GOD appeased and calmed their minds, as it follows in the text.3 The terms of this pacification were that there should be a truce for ten years; that any person might enter into league either with Mohammed or with the Koreish, as he should think fit; and that Mohammed should have the liberty to visit the temple of Mecca the next year for three days.4 b i.e., The Mohammedan profession of faith; or the Bismillah, and the words, Mohammed, the apostle of GOD, which were rejected by the infidels. c Or dream which Mohammed had at Medina before he set out for al Hodeibiya; wherein he dreamed that he and his companions entered Mecca in security, with their heads shaven and their hair cut. This dream being imparted by the prophet to his followers, occasioned a great deal of joy among them, and they supposed it would be fulfilled that same year; but when they saw the truce concluded, which frustrated their expectation for that time, they were deeply concerned; whereupon this passage was revealed for their consolation, confirming the vision, which was not to be fulfilled till the year after, when Mohammed performed the visitation distinguished by the addition of al Kadâ, or completion, because he then completed the visitation of the former year, when the Koreish not permitting him to enter Mecca, he was obliged to kill his victims, and to shave himself at al Hodeibiya.5 d i.e., Some being shaved, and others having only their hair cut. e viz., The taking of Khaibar.
3 Al Beidâwi. Vide Abulf. Vit. Moh. p. 87. 4 Idem. 5 Al Beidâwi, Jallalo'ddin. Vide Abulf. Vit. Moh. p. 84, 87.
It is he who hath sent his apostle with the direction, and the religion of truth; that he may exalt the same above every religion: and GOD is a sufficient witness hereof. Mohammed is the apostle of GOD: and those who are with him are fierce against the unbelievers, but compassionate towards one another. Thou mayest see them bowing down, prostrate, seeking a recompense from GOD, and his good- will. Their signs are in their faces, being marks of frequent prostration. This is their description in the pentateuch, and their description in the gospel: they are as seed which putteth forth its stalk and strengtheneth it, and swelleth in the ear, and riseth upon its stem; giving delight unto the sower. Such are the Moslems described to be: that the infidels may swell with indignation at them. GOD hath promised unto such of them as believe, and do good works, pardon and a great reward.
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O TRUE believers, anticipate not any matter in the sight of GOD and his apostle:f and fear GOD; for GOD both heareth and knoweth. O true believers, raise not your voices above the voice of the prophet;g neither speak loud unto him in discourse, as ye speak loud unto one another, lest your works become vain, and ye perceive it not. Verily they who lower their voices in the presence of the apostle of GOD are those whose hearts GOD hath disposed unto piety: they shall obtain pardon, and a great reward. As to those who call unto thee from without the inner apartments;h the greater part of them do not understand the respect due to thee. If they wait with patience, until thou come forth unto them, it will certainly be better for them: but GOD is inclined to forgive, and merciful.
f That is, do not presume to give your own decision in any case, before ye have received the judgment of GOD and his apostle. g This verse is said to have been occasioned by a dispute between Abu Becr and Omar, concerning the appointing of a governor of a certain place; in which they raised their voices so high, in the presence of the apostle, that it was thought proper to forbid such indecencies for the future.1 h These, they say, were Oyeyna Ebn Osein, and al Akrá Ebn Hâbes; who wanting to speak with Mohammed, when he was sleeping at noon in his women's apartment, had the rudeness to call out several times, Mohammed, come forth to us.2
1 Jallal. 2 Al Beidâwi.
O true believers, if a wicked man come unto you with a tale, inquire strictly into the truth thereof; lest ye hurt people through ignorance, and afterwards repent of what ye have done;i and know that the apostle of GOD is among you: if he should obey you in many things, ye would certainly be guilty of a crime, in leading him into a mistake. But GOD hath made the faith amiable unto you, and hath prepared the same in your hearts; and hath rendered infidelity, and iniquity, and disobedience hateful unto you. These are they who walk in the right way; through mercy from GOD, and grace: and GOD is knowing, and wise. If two parties of the believers contend with one another, do ye endeavor to compose the matter between them: and if the one of them offer an insult unto the other, fight against that party which offered the insult, until they return unto the judgment of GOD; and if they do return, make peace between them with equity: and act with justice; for GOD loveth those who act justly.k 10 Verily the true believers are brethren; wherefore reconcile your brethren; and fear GOD, that ye may obtain mercy. O true believers, let not men laugh other men to scorn; who peradventure may be better than themselves: neither let women laugh other women to scorn; who may possibly be better than themselves. Neither defame one another; nor call one another by opprobrious appellations. An ill name it is to be charged with wickedness, after having embraced the faith: and whoso repenteth not, they will be the unjust doers.l O true believers, carefully avoid entertaining a suspicion of another: for some suspicions are a crime. Inquire not too curiously into other men's failings: neither let the one of you speak ill of another in his absence. Would any of you desire to eat the flesh of his dead brother? Surely ye would abhor it. And fear GOD; for GOD is easy to be reconciled, and merciful. O men, verily we have created you of a male and a female; and we have distributed you into nations and tribes, that ye might know one another. Verily the most honourable of you, in the sight of GOD, is the most pious of you: and GOD is wise and knowing. The Arabs of the desertm say, We believe. Answer, Ye do by no means believe; but say, We have embraced Islâm:n for the faith hath not yet entered into your hearts. If ye obey GOD and his apostle, he will not defraud you of any part of the merit of your works: for GOD is inclined to forgive, and merciful.
i This passage was occasioned, it is said, by the following accident. Al Walid Ebn Okba being sent by Mohammed to collect the alms from the tribe of al Mostalek, when he saw them come out to meet him in great numbers, grew apprehensive they designed him some mischief, because of past enmity between him and them in the time of ignorance, and immediately turned back, and told the prophet they refused to pay their alms, and attempted to kill him; upon which Mohammed was thinking to reduce them by force: but on sending Khâled Ebn al Walîd to them, he found his former messenger had wronged them, and that they continued in their obedience.3 k This verse is supposed to have been occasioned by a fray which happened between the tribes of al Aws and al Khazraj. Some relate that the prophet one day riding on an ass, as he passed near Abdallah Ebn Obba, the ass chanced to stale, at which Ebn Obba stopped his nose; and Ebn Rawâha said to him, By GOD, the piss of his ass smells sweeter than thy musk: whereupon a quarrel ensued between their followers, and they came to blows, though they struck one another only with their hands and slippers, or with palm-branches.4 l It is said that this verse was revealed on account of Safiya Bint Hoyai, one of the prophet's wives; who came to her husband and complained that the women said to her, O thou Jewess, the daughter of a Jew and of a Jewess: to which he answered, Canst thou not say, Aaron is my father, and Moses is my uncle, and Mohammed is my husband?5 m These were certain of the tribe of Asad, who came to Medina in a year of scarcity, and having professed Mohammedism, told the prophet that they had brought all their goods and their families, and would not oppose him, as some other tribes had done: and this they said to obtain a part of the alms, and to upbraid him with their having embraced his religion and party.6 n That is, Ye are not sincere believers, but outward professors only of the true religion.
3 Idem, Jallal. 4 Idem 5 Al Beidâwi. See Prid. Life of Mahom. p. 111, &c. 6 Idem.
Verily the true believers are those only who believe in GOD and his apostle, and afterwards doubt not; and who employ their substance and their persons in the defence of GOD'S true religion: these are they who speak sincerely. Say, Will ye inform GOD concerning your religion?o But GOD knoweth whatever is in heaven and in earth: for GOD is omniscient. They upbraid thee that they have embraced Islâm. Answer, Upbraid me not with your having embraced Islâm: rather GOD upbraideth you, that he hath directed you to the faith;p if ye speak sincerely. Verily GOD knoweth the secrets of heaven and earth: and GOD beholdeth that which ye do.
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K.q BY the glorious Koran: verily they wonder that a preacher from among themselves is come unto them; and the unbelievers say, This is a wonderful thing: after we shall be dead, and become dust, shall we return to life? This is a return remote from thought. Now we know what the earth consumeth of them; and with us is a book which keepeth an account thereof. But they charge falsehood on the truth, after it hath come unto them: wherefore they are plunged in a confused business.r Do they not look up to the heaven above them, and consider how we have raised it and adorned it; and that there are no flaws therein? We have also spread forth the earth, and thrown thereon mountains firmly rooted:s and we caused every beautiful kind of vegetables to spring up therein; for a subject of meditation, and an admonition unto every man who turneth unto us. And we send down rain as a blessing from heaven, whereby we cause gardens to spring forth, and the grain of harvest, 10 and tall palm-trees having branches laden with dates hanging one above another, as a provision for mankind; and we thereby quicken a dead country: so shall be the coming forth of the dead from their graves.
o i.e., Will ye pretend to deceive him, by saying ye are true believers? p The obligation being not on GOD'S side, but on yours, for that he has favoured you so far as to guide you into the true faith, if ye are sincere believers. q Some imagine that this letter is designed to express the mountain Kâf, which several eastern writers fancy encompass the whole world.1 Others say it stands for Kada al amr, i.e., The matter is decreed, viz., the chastisement of the infidels.2 See the Prelim. Disc. Sect. III. p. 46, &c. r Not knowing what certainly to affirm of the Korân; calling it sometimes a piece of poetry, at other times a piece of sorcery, and at other times a piece of divination, &c. s See chapter 16, p. 196, and chapter 31, p. 307.
1 Vide D'Herbel. Bibl. Orient. Art. Caf. 2 Al Beidâwi. Jallalo'ddin.
The people of Noah, and those who dwelt at Al Rass,t and Thamud, and Ad, and Pharaoh, accused the prophets of imposture before the Meccans; and also the brethren of Lot, and the inhabitants of the wood near Midian, and the people of Tobba:u all these accused the apostles of imposture; wherefore the judgments which I threatened were justly inflicted on them. Is our power exhausted by the first creation? Yea; they are in a perplexity, because of a new creation which is foretold them, namely the raising of the dead. We created man, and we know what his soul whispereth within him; and we are nearer unto him than his jugular vein. When the two angels deputed to take account of a man's behavior, take an account thereof; one sitting on the right hand, and the other on the left: he uttereth not a word, but there is with him a watcher, ready to note it.x And the agony of death shall come in truth: this, O man, is what thou soughtest to avoid. And the trumpet shall sound: this will be the day which hath been threatened. 20 And every soul shall come; and therewith shall be a driver and a witness.y And the former shall say unto the unbeliever, Thou wast negligent heretofore of this day: but we have removed thy veil from off thee; and thy sight is become piercing this day. And his companions shall say, This is what is ready with me to be attested. And God shall say, Cast into hell every unbeliever, and perverse person, and every one who forbade good, and every transgressor, and doubter of the faith, who set up another god with the true GOD; and cast him into a grievous torment. His companionz shall say, O LORD, I did not seduce him; but he was in a wide error.a God shall say, Wrangle not in my presence: since I threatened you beforehand with the torments which ye now see prepared for you. The sentence is not changed with me: neither do I treat my servants unjustly. On that day we will say unto hell, Art thou full? and it shall answer, Is there yet any addition?b 30 And paradise shall be brought near unto the pious; and it shall be said unto them, This is what ye have been promised; unto every one who turned himself unto God, and kept his commandments;
t See chapter 25, p. 273. u See chapter 44, p. 368. x The intent of the passage is to exalt the omniscience of GOD, who wants not the information of the guardian angels, though he has thought fit, in his wisdom, to give them that employment; for if they are so exact as to write down every word which falls from a man's mouth, how can we hope to escape the observation of him who sees our inmost thoughts? The Mohammedans have a tradition that the angel who notes a man's good actions has the command over him who notes his evil actions; and that when a man does a good action, the angel of the right hand writes it down ten times, and when he commits an ill action, the same angel says to the angel of the left hand, Forbear setting it down for seven hours; peradventure he may pray, or may ask pardon.1 y i.e., Two angels, one acting as a sergeant, to bring every person before the tribunal; and the other prepared as a witness, to testify either for or against him. Some say the former will be the guardian angel who took down his evil actions, and the other the angel who took down his good actions.2 z viz., The devil which shall be chained to him. a This will be the answer of the devil, whom the wicked person will accuse as his seducer; for the devil has no power over a man to cause him to do evil, any otherwise than by suggesting what is agreeable to his corrupt inclinations.3 b i.e., Are there yet any more condemned to this place, or is my space to be enlarged and rendered more capacious to receive them? The commentators suppose hell will be quite filled at the day of judgment, according to that repeated expression in the Korân, Verily I will fill hell with you, &c.
1 Al Beidâwi. 2 Idem. 3 See cap. 14, p. 188, &c.
who feared the Merciful in secret, and came unto him with a converted heart: enter the same in peace: this is the day of eternity. Therein shall they have whatever they shall desire; and there will be a superabundant addition of bliss with us.c How many generations have we destroyed before the Meccans, which were more mighty than they in strength? Pass, therefore, through the regions of the earth, and see whether there be any refuge from our vengeance. Verily herein is an admonition unto him who hath a heart to understand, or giveth ear, and is present with an attentive mind. We created the heavens and the earth, and whatever is between them, in six days, and no weariness affected us.d Wherefore patiently suffer what they say;e and celebrate the praise of thy LORD before sunrise, and before sunset, and praise him in some part of the night: and perform the additional parts of worship.f 40 And hearken unto the day whereon the crier shall call men to judgment from a near place:g the day whereon they shall hear the voice of the trumpet in truth: this will be the day of men's coming forth from their graves: we give life, and we cause to die; and unto us shall be the return of all creatures: the day whereon the earth shall suddenly cleave in sunder over them. This will be an assembly easy for us to assemble. We well know what the unbelievers say; and thou art not sent to compel them forcibly to the faith. Wherefore warn, by the Koran, him who feareth my threatening.
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BY the winds dispersing and scattering the dust;h and by the clouds bearing a load of rain;i by the ships running swiftly in the sea;k
c See the Prelim. Disc. Sect. IV. p. 78. d This was revealed in answer to the Jews, who said that GOD rested from his work of creation on the seventh day, and reposed himself on his throne, as one fatigued.1 e viz., Either what the idolaters say, in denying the resurrection; or the Jews, in speaking indecently of GOD. f These are the two inclinations used after the evening prayer, which are not necessary, or of precept, but voluntary, and of supererogation; and may therefore be added, or omitted, indifferently. g That is, from a place whence every creature may equally hear the call. This place, it is supposed, will be the mountain of the temple of Jerusalem, which some fancy to be nigher heaven than any other part of the earth; whence Israfil will sound the trumpet, and Gabriel will make the following proclamation: O ye rotten bones, and torn flesh, and dispersed hairs, GOD commandeth you to be gathered together to judgment.2 h Or, by the women who bring forth or scatter children, &c. i Or, by the women bearing a burden in their womb, or the winds bearing the clouds, &c. k Or, by the winds passing swiftly in the air, or the stars moving swiftly in their courses, &c.
1 Al Beidâwi, Jallalo'ddin. 2 Idem.
and by the angels who distribute things necessary for the support of allcreatures;lverily that wherewith ye are threatened is certainly true;and the last judgment will surely come.By the heaven furnished with paths;mye widely differ in what ye say.nHe will be turned aside from the faith, who shall be turned aside by thedivine decree.10 Cursed be the liars;who wade in deep waters of ignorance, neglecting their salvation.They ask, When will the day of judgment come?On that day shall they be burned in hell fire;and it shall be said unto them, Taste your punishment; this is what yedemanded to be hastened.But the pious shall dwell among gardens and fountains,receiving that which their LORD shall give them; because they wererighteous doers before this day.They slept but a small part of the night;oand early in the morning they asked pardon of God:and a due portion of their wealth was given unto him who asked, and untohim who was forbidden by shame to ask.20 There are signs of the divine power and goodness in the earth, unto menof sound understanding;and also in your own selves: will ye not therefore consider?Your sustenance is in the heaven; and also that which ye are promised.pWherefore by the LORD of heaven and earth I swear that this is certainlythe truth; according to what ye yourselves speak.qHath not the story of Abraham's honoured guestsr come to thy knowledge?When they went in unto him, and said, Peace: he answered Peace; sayingwithin himself, These are unknown people.And he went privately unto his family, and brought a fatted calf.And he set it before them, and when he saw they touched it not, he said,Do ye not eat?And he began to entertain a fear of them. They said, Fear not:s and theydeclared unto him the promise of a wise youth.And his wife drew near with exclamation, and she smote her face,t andsaid, I am an old woman, and barren.30 The angels answered, Thus saith thy LORD: verily he is the wise, theknowing.And Abraham said unto them, What is your errand, therefore, O messengersof God?They answered, Verily we are sent unto a wicked people:that we may send down upon them stones of baked clay,marked from thy LORD, for the destruction of transgressors.And we brought forth the true believers who were in the city:but we found not therein more than one family of Moslems.And we overthrew the same, and left a sign therein unto those who dreadthe severe chastisement of God.In Moses also was a sign: when we sent him unto Pharaoh with manifestpower.But he turned back, with his princes, saying, This man is a sorceror, ora madman.
l Or, by the winds which distribute the rain, &c.m i.e., The paths or orbs of the stars, or the streaks which appear inthe sky like paths, being thin and extended clouds.n Concerning Mohammed, or the Korân, or the resurrection and day ofjudgment; speaking variously and inconsistently of them.o Spending the greater part in prayer and religious meditation.p i.e., Your food cometh from above, whence proceedeth the change ofseasons and rain; and your future reward is also there, that is to say, inparadise, which is situate above the seven heavens.q That is, without any doubt or reserved meaning, as ye affirm a truthunto one another.r See chapter 11, p. 165, and chapter 15, p. 193.s Some add, that to remove Abraham's fear, Gabriel, who was one ofthese strangers, touched the calf with his wing, and it immediately rose upand walked to its dam; upon which Abraham knew them to be the messengers ofGOD.1t This, some pretend, she did for shame, because she felt her coursescoming upon her.
1 Al Beidâwi.
40 Wherefore we took him and his forces, and cast them into the sea: and he was one worthy of reprehension. And in the tribe of Ad also was a sign: when we sent against them a destroying wind;u it touched not aught whereon it came, but it rendered the same as a thing rotten, and reduced to dust. In Thamud likewise was a sign: when it was said unto them, Enjoy yourselves for a time.x But they insolently transgressed the command of their LORD: wherefore a terrible noise from heaven assailed them, while they looked on;y and they were not able to stand on their feet, neither did they save themselves from destruction. And the people of Noah did we destroy before these: for they were a people who enormously transgressed. We have built the heaven with might; and we have given it a large extent: and we have stretched forth the earth beneath; and how evenly have we spread the same! And of everything have we created two kinds,z that peradventure ye may consider. 50 Fly, therefore, unto GOD; verily I am a public warner unto you, from him. And set not up another god with the true GOD: verily I am a public warner unto you, from him. In like manner there came no apostle unto their predecessors, but they said, This man is a magician, or a madman. Have they bequeathed this behavior successively the one to the other? Yea; they are a people who enormously transgress. Wherefore withdraw from them; and thou shalt not be blameworthy in so doing. Yet continue to admonish: for admonition profiteth the true believers. I have not created genii and men for any other end than that they should serve me. I require not any sustenance from them; neither will I that they feed me. Verily GOD is he who provideth for all creatures; possessed of mighty power. Unto those who shall injure our apostle shall be given a portion like unto the portion of those who behaved like them in times past; and they shall not wish the same to be hastened. 60 Woe, therefore, to the unbelievers, because of their day with which they are threatened!
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BY the mountain of Sinai; and by the book written in an expanded scroll;a and by the visited house;b
u See chapter 7, p. 111, &c. x i.e., For three days. See chapter 11, p. 165. y For this calamity happened in the daytime. z As for example: male and female; the heaven and the earth; the sun and the moon; light and darkness; plains and mountains; winter and summer; sweet and bitter, &c.1 a The book here intended, according to different opinions, is either the book or register wherein every man's actions are recorded; or the preserved table containing GOD'S decrees; or the book of the law, which was written by GOD, Moses hearing the creaking of the pen; or else the Korân.2 b i.e., The Caaba, so much visited by pilgrims; or, as some rather think, the original model of that house in heaven, called al Dorâh, which is visited and compassed by the angels, as the other is by men.3
1 Jallalo'ddin. 2 Al Zamakh., al Beidâwi.
and by the elevated roof of heaven;and by the swelling ocean:verily the punishment of thy LORD will surely descend;there shall be none to withhold it.On that day the heaven shall be shaken, and shall reel;10 and the mountains shall walk and pass away.And on that day woe be unto those who accused God's apostles ofimposture;who amused themselves in wading in vain disputes!On that day shall they be driven and thrust into the fire of hell;and it shall be said unto them, This is the fire which ye denied as afiction.Is this a magic illusion? Or do ye not see?Enter the same to be scorched: whether ye bear your torments patiently,or impatiently, it will be equal unto you: ye shall surely receive the rewardof that which ye have wrought.But the pious shall dwell amidst gardens and pleasures;delighting themselves in what their LORD shall have given them: and theirLORD shall deliver them from the pains of hell.And it shall be said unto them, Eat and drink with easy digestion;because of that which ye have wrought:20 leaning on couches disposed in order: and we will espouse them untovirgins having large black eyes.And unto those who believe, and whose offspring follow them in the faith,we will join their offspring in paradise: and we will not diminish unto themaught of the merit of their works. (Every man is given in pledge for thatwhich he shall have wrought.c)And we will give them fruits in abundance, and flesh of the kinds whichthey shall desire.They shall present unto one another therein a cup of wine, wherein thereshall be no vain discourse, nor any incitement unto wickedness.And youths appointed to attend them shall go round them: beautiful aspearls hidden in their shell.And they shall approach unto one another, and shall ask mutual questions.And they shall say, Verily we were heretofore amidst our family, in greatdread with regard to our state after death:but GOD hath been gracious unto us, and hath delivered us from the painof burning fire:for we called on him heretofore; and he is the beneficent, the merciful.Wherefore do thou, O prophet, admonish thy people. Thou art not, by thegrace of thy LORD, a soothsayer, or a madman.30 Do they say, He is a poet; we wait, concerning him, some adverse turn offortune?Say, Wait ye my ruin: verily I wait, with you, the time of yourdestruction.Do their mature understandings bid them say this; or are they people whoperversely transgress?Do they say, He hath forged the Koran? Verily they believe not.Let them produce a discourse like unto it, if they speak truth.Were they created by nothing; or were they creators of themselves?Did they create the heavens and the earth? Verily they are not firmlypersuaded that God hath created them.dAre the stores of thy LORD in their hands? Are they the supremedispensers of all things?
c i.e., Every man is pledged unto GOD for his behaviour; and if he doeswell, he redeems his pledge, but if evil, he forfeits it.d For though they confess this with their tongues, yet they deny it bytheir averseness to render him his due worship.
3 See the Prelim. Disc. Sect. IV.
Have they a ladder whereby they may ascend to heaven, and hear the discourses of angels? Let one, therefore, who hath heard them, produce an evident proof thereof. Hath God daughters, and have ye sons?e 40 Dost thou ask them a reward for thy preaching? but they are laden with debts. Are the secrets of futurity with them; and do they transcribe the same from the table of God's degrees? Do they seek to lay a plot against thee? But the unbelievers are they who shall be circumvented.f Have they any god, besides GOD? Far be GOD exalted above the idols which they associate with him! If they should see a fragment of the heaven falling down upon them, they would say, It is only a thick cloud.g Wherefore leave them, until they arrive at their day wherein they shall swoon for fear:h a day, in which their subtle contrivances shall not avail them at all, neither shall they be protected. And those who act unjustly shall surely suffer another punishment besides this:i but the greater part of them do not understand. And wait thou patiently the judgment of thy LORD concerning them; for thou art in our eye: and celebrate the praise of thy LORD, when thou risest up; and praise him in the night-season, and when the stars begin to disappear.
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BY the star,k when it setteth;lyour companion Mohammed erreth not; nor is he led astray:neither doth he speak of his own will.It is no other than a revelation, which hath been revealed unto him.One mighty in power, endued with understanding, taught it him:mand he appearednin the highest part of the horizon.Afterwards he approached the prophet,o and near unto him;
e See chapter 16, p. 199, &c. f See chapter 8, p. 128, &c. g This was one of the judgments which the idolatrous Meccans defied Mohammed to bring down upon them; and yet, says the text, if they should see a part of the heaven falling on them, they would not believe it till they were crushed to death by it.1 h i.e., At the first sound of the trumpet.2 i That is, besides the punishment to which they shall be doomed at the day of judgment, they shall be previously chastised by calamities in this life, as the slaughter at Bedr, and the seven years' famine, and also after their death, by the examination of the sepulchre.3 k Some suppose the stars in general, and others the Pleiades in particular, to be meant in this place. l Or, according to a contrary signification of the verb here used, when it riseth. m Namely, the angel Gabriel. n In his natural form, in which GOD created him, and in the eastern part of the sky. It is said that this angel appeared in his proper shape to none of the prophets, except Mohammed, and to him only twice: once when he received the first revelation of the Korân, and a second time when he took his night journey to heaven; as it follows in the text. o In a human shape.
1 Al Beidâwi. 2 See the Prelim. Disc. Sect. IV. p. 64. 3 Al Beidâwi.
until he was at the distance of two bows' lengthp from him, or yetnearer;10 and he revealed unto his servant that which he revealed.The heart of Mohammed did not falsely represent that which he saw.Will ye therefore dispute with him concerning that which he saw?qHe also saw him another time,by the lote-tree beyond which there is no passing:rnear it is the garden of eternal abode.When the lote-tree covered that which it covered,shis eyesight turned not aside, neither did it wander:and he really beheld some of the greatest signs of his LORD.tWhat think ye of Allat, and Al Uzza,20 and Manah, that other third goddess?uHave ye male children, and God female?xThis, therefore, is an unjust partition.They are no other than empty names, which ye and your fathers have namedgoddesses. GOD hath not revealed concerning them anything to authorize theirworship. They follow no other than a vain opinion, and what their soulsdesire: yet hath the true direction come unto them from their LORD.Shall man have whatever he wisheth for?yThe life to come and the present life are GOD'S:and how many angels soever there be in the heavens, their intercessionshall be of no avail,until after GOD shall have granted permission unto whom he shall pleaseand shall accept.Verily they who believe not in the life to come give unto the angels afemale appellation.But they have no knowledge herein: they follow no other than a bareopinion; and a bare opinion attaineth not anything of truth.30 Wherefore withdraw from him who turneth away from our admonition, andseeketh only the present life.This is their highest pitch of knowledge. Verily thy LORD well knowethhim who erreth from his way; and he well knoweth him who is rightly directed.Unto GOD belongeth whatever is in heaven and earth: that he may rewardthose who do evil, according to that which they shall have wrought; and mayreward those who do well, with the most excellent reward.As to those who avoid great crimes, and heinous sins, and are guilty onlyof lighter faults; verily thy LORD will be extensive in mercy towards them.He well knew you when he produced you out of the earth, and when ye wereembryos in your mothers' wombs: wherefore justify not yourselves: he bestknoweth the man who feareth him.What thinkest thou of him who turneth aside from following the truth,
p Or, as the word also signifies, two cubits' length. q But he saw it in reality. r This tree, say the commentators, stands in the seventh heaven, on the right hand of the throne of GOD; and is the utmost bounds beyond which the angels themselves must not pass; or, as some rather imagine, beyond which no creature's knowledge can extend. s The words seem to signify that what was under this tree exceeded all description and number. Some suppose the whole host of angels worshipping beneath it1 are intended, and others, the birds which sit on its branches.2 t Seeing the wonders both of the sensible and the intellectual world.3 u Those were three idols of the ancient Arabs, of which we have spoken in the Preliminary Discourse.4 As to the blasphemy which some pretend Mohammed once uttered, through inadvertence, as he was reading this passage, see chapter 22, p. 255. x See chapter 16, p. 199, &c. y i.e., Shall he dictate to GOD, and name whom he pleases for his intercessors, or for his prophet; or shall he choose a religion according to his own fancy, and prescribe the terms on which he may claim the reward of this life and the next?5
1 Al Beidâwi. 2 Jalallo'ddin. 3 Al Beidâwi.4 Sect. I. p. 14, &c.5 Al Beidâwi, Jallalo'ddin.
and giveth little, and covetously stoppeth his hand?zIs the knowledge of futurity with him, so that he seeth the same?aHath he not been informed of that which is contained in the books ofMoses,and of Abraham who faithfully performed his engagements?To wit: that a burdened soul shall not bear the burden of another;40 and that nothing shall be imputed to a man for righteousness, except hisown labor;and that his labor shall surely be made manifest hereafter,and that he shall be rewarded for the same with a most abundant reward;and that unto thy LORD will be the end of all things;and that he causeth to laugh, and causeth to weep;and that he putteth to death, and giveth life:and that he createth the two sexes, the male and the female,of seed when it is emitted;and that unto him appertaineth another production, namely, the raising ofthe dead again to life hereafter;and that he enricheth, and causeth to acquire possessions;50 and that he is the LORD of the dog-star;band that he destroyed the ancient tribe of Ad,and Thamud, and left not any of them alive;and also the people of Noah, before them; for they were most unjust andwicked:and he overthrew the cities which were turned upside down;cand that which covered them, covered them.Which, therefore, of thy LORD'S benefits, O man, wilt thou call inquestion?This our apostle is a preacher like the preachers who preceded him.The approaching day of judgment draweth near: there is none who canreveal the exact time of the same, besides GOD.Do ye, therefore, wonder at this new revelation,60 and do ye laugh, and not weep,spending your time in idle diversions?But rather worship GOD, and serve him.
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THE hour of judgment approacheth; and the moon hath been split in sunder:d
z This passage, it is said, was revealed on account of al Walid Ebn al Mogheira, who, following the prophet one day, was reviled by an idolater for leaving the religion of the Koreish, and giving occasion of scandal; to which he answered, that what he did was out of apprehension of the divine vengeance: whereupon the man offered, for a certain sum, to take the guilt of his apostacy on himself; and the bargain being made, al Walid returned to his idolatry, and paid the man part of what had been agreed on; but afterwards, on farther consideration, he thought it too much, and kept back the remainder.6 a That is, is he assured that the person with whom he made the above- mentioned agreement will be allowed to suffer in his stead hereafter?7 b Sirius, or the greater dog-star, was worshipped by some of the old Arabs.1 c viz., Sodom, and the other cities involved in her ruin. See chapter 11, p. 166. d This passage is expounded two different ways. Some imagine the words refer to a famous miracle supposed to have been performed by Mohammed; for it is said that, on the infidels demanding a sign of him, the moon appeared cloven in two,1 one part vanishing, and the other remaining; and Ebn Masúd affirmed that he saw Mount Harâ interpose between the two sections. Others think the preter tense is here used in the prophetic style for the future, and that the passage should be rendered, The moon shall be split in sunder: for this, they say, is to happen at the resurrection. The former opinion is supported by reading, according to some copies, wakad inshakka 'lkamaro, i.e., since the moon hath already been split in sunder; the splitting of the moon being reckoned by some to be one of the previous signs of the last day.2
6 Al Beidâwi. 7 Idem. 1 See the Prelim. Disc. Sect. I. p. 13, and Hyde, not. in Ulug. Beig. Tab. Stell. fix. p. 53. 1 See a long and fabulous account of this pretended miracle in Gagnier, Vie de Mah. c. 19 2 Al Zamakh., al Beidâwi.
but if the unbelievers see a sign, they turn aside, saying, This is apowerful charm.eAnd they accuse thee, O Mohammed, of imposture, and follow their ownlusts: but everything will be immutably fixed.fAnd now hath a messageg come unto them, wherein is a determent fromobstinate infidelity;the same being consummate wisdom: but warners profit them not;wherefore do thou withdraw from them. The day whereon the summoner shallsummon mankind to an ungrateful business,hthey shall come forth from their graves with downcast looks: numerous aslocusts scattered far abroad;hastening with terror unto the summoner. The unbelievers shall say, Thisis a day of distress.The people of Noah accused that prophet of imposture, before thy peoplerejected thee: they accused our servant of imposture, saying, He is a madman;and he was rejected with reproach.10 He called, therefore, upon his LORD, saying, Verily I am overpowered;wherefore avenge me.iSo we opened the gates of heaven, with water pouring down,and we caused the earth to break forth into springs; so that the water ofheaven and earth met, according to the decree which had been established.And we bare him on a vessel composed of planks and nails;which moved forward under our eyes:k as a recompense unto him who hadbeen ungratefully rejected.And we left the said vessel for a sign: but is any one warned thereby?And how severe was my vengeance, and my threatening!Now have we made the Koran easy for admonition: but is any one admonishedthereby?Ad charged their prophet with imposture: but how severe was my vengeance,and my threatening!Verily we sent against them a roaringl wind, on a day of continued illluck;m20 it carried men away, as though they had been roots of palm-treesforcibly torn up.nAnd how severe was my vengeance and my threatening!Now have we made the Koran easy for admonition: but is any one admonishedthereby?Thamud charged the admonitions of their prophet with falsehood,and said, Shall we follow a single man among us? verily we should then beguilty of error, and preposterous madness:is the office of admonition committed unto him preferably to the rest ofus? Nay; he is a liar, and an insolent fellow.
e Or, as the participle here used may also signify, a continued series of magic, or a transient magic illusion. f Or will reach a final period of ruin or success in this world, and of misery or happiness in the next, which will be conclusive and unchangeable thenceforward for ever.3 g i.e., The Korân, containing stories of former nations which have been chastised for their incredulity, and threats of a more dreadful punishment hereafter. h That is, when the angel Israfil shall call men to judgment. i This petition was not preferred by Noah till after he had suffered repeated violence from his people; for it is related that one of them having fallen upon him and almost strangled him, when he came to himself he said, O LORD, forgive them, for they know not what they do.4 k i.e., Under our special regard and keeping. l Or, a cold wind. m viz., On a Wednesday. See chapter 41, p. 356, note t. n It is related that they sought shelter in the clefts of rocks, and in pits, holding fast by one another; but that the wind impetuously tore them away, and threw them down dead.5
3 Al Beidâwi. 4 Idem. 5 Idem.
But God said to Saleh, To-morrow shall they know who is the liar, and theinsolent person:for we will surely send the she-camel for a trial of them:o and do thouobserve them, and bear their insults with patience:and prophesy unto them that the water shall be divided between them,p andeach portion shall be sat down to alternately.And they called their companion:q and he took a sword,r and slew her.30 But how severe was my vengeance, and my threatening!For we sent against them one cry of the angel Gabriel; and they becamelike the dry sticks used by him who buildeth a fold for cattle.sAnd now have we made the Koran easy for admonition: but is any oneadmonished thereby?The people of Lot charged his preaching with falsehood:but we sent against them a wind driving a shower of stones, whichdestroyed them all except the family of Lot; whom we delivered early in themorning,through favor from us. Thus do we reward those who are thankful.And Lot had warned them of our severity in chastising; but they doubtedof that warning.And they demanded his guests of him, that they might abuse them: but weput out their eyes,tsaying, Taste my vengeance, and my threatening.And early in the morning a lasting punishmentu surprised them. Taste,therefore, my vengeance, and my threatening.40 Now have we made the Koran easy for admonition: but is any oneadmonished thereby?The warning of Moses also came unto the people of Pharaoh;but they charged every one of our signs with imposture: wherefore wechastised them with a mighty and irresistible chastisement.Are your unbelievers, O Meccans, better than these? Is immunity frompunishment promised unto you in the scriptures?Do they say, We are a body of men able to prevail against our enemies?The multitude shall surely be put to flight, and shall turn their back.xBut the hour of judgment is their threatened time of punishment:y andthat hour shall be more grievous and more bitter than their afflictions inthis life.Verily the wicked wander in error, and shall be tormented hereafter inburning flames.On that day they shall be dragged into the fire on their faces; and itshall be said unto them, Taste ye the touch of hell.All things have we created bound by a fixed decree:50 and our command is no more than a single word,z like the twinkling of aneye.
o See chapter 7, p. 112, &c. p That is, between the Thamudites and the camel. See chapter 26, p. 280, note f. q Namely, Kodâr Ebn Salef; who was not an Arab, but a stranger dwelling among the Thamudites. See chapter 7, p. 112, note k. r Or, as the word also imports, He became resolute and daring. s The words may signify either the dry boughs with which, in the east, they make folds or enclosures, to fence their cattle from wind and cold; or the stubble and other stuff with which they litter them in those folds during the winter season. t So that their sockets became filled up even with the other parts of their faces. This, it is said, was done by one stroke of the wing of the angel Gabriel. See chapter 11, p. 166. u Under which they shall continue till they receive their full punishment in hell. x This prophecy was fulfilled by the overthrow of the Koreish at Bedr. It is related, from a tradition of Omar, that when this passage was revealed, Mohammed professed himself to be ignorant of its true meaning; but on the day of the battle of Bedr, he repeated these words as he was putting on his coat of mail.1 y i.e., The time when they shall receive their full punishment; what they suffer in this world being only the forerunner or earnest of what they shall feel in the next. z viz., Kun, i.e., Be. The passage may also be rendered, The execution of our purpose is but a single act, exerted in a moment. Some suppose it refers to the business of the day of judgment.1
1 Al Beidâwi.
We have formerly destroyed nations like unto you; but is any of youwarned by their example?Everything which they do is recorded in the books kept by the guardianangels:and every action both small and great, is written down in the preservedtable.Moreover the pious shall dwell among gardens and rivers,in the assembly of truth, in the presence of a most potent king.
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ENTITLED, THE MERCIFUL; REVEALED AT MECCA.a
THE Merciful hath taught his servant the Koran.He created man:he hath taught him distinct speech.The sun and the moon run their courses according to a certain rule:and the vegetables which creep on the ground, and the trees submit to hisdisposition.He also raised the heaven; and he appointed the balance,bthat ye should not transgress in respect to the balance:wherefore observe a just weight; and diminish not the balance.And the earth hath he prepared for living creatures:10 therein are various fruits, and palm-trees bearing sheaths of flowers;and grain having chaff, and leaves.Which, therefore, of your LORD'S benefits will ye ungratefully deny?cHe created man of dried clay like an earthen vessel:but he created the genii of fire clear from smoke.Which, therefore, of your LORD'S benefits will ye ungratefully deny?He is the LORD of the east,and the LORD of the west.dWhich, therefore, of your LORD'S benefits will ye ungratefully deny?He hath let loose the two seas,e that they meet each another:20 between them is placed a bar which they cannot pass.Which, therefore, of your LORD'S benefits will ye ungratefully deny?From them are taken forth unions and lesser pearls.Which, therefore, of your LORD'S benefits will ye ungratefully deny?His also are the ships, carrying their sails aloft in the sea likemountains.Which, therefore, of your LORD'S benefits will ye ungratefully deny?Every creature which liveth on the earth is subject to decay:but the glorious and honourable countenance of thy LORD shall remainforever.
a Most of the commentators doubt whether this chapter was revealed atMecca or at Medina; or partly at the one place, and partly at the other.b Or justice and equity in mutual dealings.c The words are directed to the two species of rational creatures, menand genii; the verb and the pronoun being in the dual number.This verse is intercalated, or repeated by way of burden, throughout thewhole chapter no less than thirty-one times, which was done, as Marracciguesses, in imitation of David.2d The original words are both in the dual number, and signify thedifferent points of the horizon at which the sun rises and sets at the summerand winter solstice. See chapter 37, p. 334, note e.e Of salt water and fresh;3 or the Persian and Mediterranean seas.4
1 Idem. 2 See Psalm cxxxvi. 3 See cap. 25, p. 274.4 Al Beidâwi.
Which, therefore, of your LORD'S benefits will ye ungratefully deny?Unto him do all creatures which are in heaven and earth make petition:every day is he employed in some new work.f30 Which, therefore, of your LORD'S benefits will ye ungratefully deny?We will surely attend to judge you, O men and genii, at the last day.Which, therefore, of your LORD'S benefits will ye ungratefully deny?O ye collective body of genii and men, if ye be able to pass out of theconfines of heaven and earth,g pass forth: ye shall not pass forth but byabsolute power.Which, therefore, of your LORD'S benefits will ye ungratefully deny?A flame of fire without smoke, and a smoke without flameh shall be sentdown upon you; and ye shall not be able to defend yourselves therefrom.Which, therefore, of your LORD'S benefits will ye ungratefully deny?And when the heaven shall be rent in sunder, and shall become red as arose, and shall melt like ointment.i(Which, therefore, of your LORD'S benefits will ye ungratefully deny?)On that day neither man nor genius shall be asked concerning his sin.k40 Which, therefore, of your LORD'S benefits will ye ungratefully deny?The wicked shall be known by their marks;l and they shall be taken by theforelocks, and the feet, and shall be cast into hell.Which, therefore, of your LORD'S benefits will ye ungratefully deny?This is hell, which the wicked deny as a falsehood:they shall pass to and fro between the same and hot boiling water.mWhich, therefore, of your LORD'S benefits will ye ungratefully deny?But for him who dreadeth the tribunal of his LORD are prepared twogardens:n(Which, therefore, of your LORD'S benefits will ye ungratefully deny?)planted with shady trees.Which, therefore, of your LORD'S benefits will ye ungratefully deny?50 In each of them shall be two fountains flowing.Which, therefore, of your LORD'S benefits will ye ungratefully deny?In each of them shall there be of every fruit two kinds.oWhich, therefore, of your LORD'S benefits will ye ungratefully deny?They shall repose on couches, the linings whereof shall be of thick silkinterwoven with gold: and the fruit of the two gardens shall be near at handtogether.pWhich, therefore, of your LORD'S benefits will ye ungratefully deny?Therein shall receive them beauteous damsels, refraining their eyes frombeholding any besides their spouses: whom no man shall have deflowered beforethem, neither any genius:
f In executing those things which he hath decreed from eternity; by giving life and death, raising one and abasing another, hearing prayers and granting petitions, &c.5 g To fly from the power and to avoid the decree of GOD. h Or, as the word also signifies, molten brass, which shall be poured on the heads of the damned. i Or, shall appear like red leather; according to a different signification of the original word. k For their crimes will be known by their different marks; as it follows in the text. This, says al Beidâwi, is to be understood of the time when they shall be raised to life, and shall be led towards the tribunal: for when they come to trial, they will then undergo an examination, as is declared in several places of the Korân. l See the Prelim. Disc. Sect. IV. p. 66, &c. m For the only respite they shall have from the flames of hell, will be when they are suffered to go to drink this scalding liquor. See chapter 37, p. 336. n i.e., One distinct paradise for men, and another for genii, or, as some imagine, two gardens for each person; one as a reward due to his works, and the other as a free and superabundant gift, &c. o Some being known, and like the fruits of the earth; and others of new and unknown species, or fruits both green and ripe. p So that a man may reach them as he sits or lies down.
5 Idem, Jallalo'ddin.
(Which, therefore, of your LORD'S benefits will ye ungratefully deny?)Having complexions like rubies and pearls.Which, therefore, of your LORD'S benefits will ye ungratefully deny?60 Shall the reward of good works be any other good?Which, therefore, of your LORD'S benefits will ye ungratefully deny?And besides these there shall be two other gardens:q(Which, therefore, of your LORD'S benefits will ye ungratefully deny?)Of a dark green.rWhich, therefore, of your LORD'S benefits will ye ungratefully deny?In each of them shall be two fountains pouring forth plenty of water.Which, therefore, of your LORD'S benefits will ye ungratefully deny?In each of them shall be fruits, and palm-trees, and pomegranates.Which, therefore, of your LORD'S benefits will ye ungratefully deny?70 Therein shall be agreeable and beauteous damsels:Which, therefore, of your LORD'S benefits will ye ungratefully deny?Having fine black eyes, and kept in pavilions from public view:Which, therefore, of your LORD'S benefits will ye ungratefully deny?Whom no man shall have deflowered before their destined spouses, nor anygenius.Which, therefore, of your LORD'S benefits will ye ungratefully deny?Therein shall they delight themselves, lying on green cushions andbeautiful carpets.Which, therefore, of your LORD'S benefits will ye ungratefully deny?Blessed be the name of thy LORD, possessed of glory and honour!
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WHEN the inevitables day of judgment shall suddenly come,no soul shall charge the prediction of its coming with falsehood:it will abase some, and exalt others.When the earth shall be shaken with a violent shock;and the mountains shall be dashed in pieces,and shall become as dust scattered abroad;and ye shall be separated into three distinct classes:the companions of the right hand; (how happy shall the companions of theright hand be!)and the companions of the left handt (how miserable shall the companionsof the left hand be!),
q For the inferior classes of the inhabitants of paradise. r From hence, says al Beidâwi, it may be inferred that these gardens will chiefly produce herbs or the inferior sorts of vegetables, whereas the former will be planted chiefly with fruit-trees. The following part of this description also falls short of that of the other gardens, prepared for the superior classes. s The original word, the force whereof cannot well be expressed by a single one in English, signifies a calamitous accident, which falls surely and with sudden violence, and is therefore made use of here to design the day of judgment. t That is, the blessed and the damned; who may be thus distinguished here, because the books wherein their actions are registered will be delivered into the right hands of the former and into the left hands of the latter,1 thought he words translated right hand and left hand do also signify happiness and misery.
1 Al Beidâwi, Jallalo'ddin.
10 and those who have preceded others in the faith shall precede them toparadise.uThese are they who shall approach near unto God:they shall dwell in gardens of delight:(There shall be many of the former religions;and few of the last.x)Reposing on couches adorned with gold and precious stones;sitting opposite to one another thereon.yYouths which shall continue in their bloom forever, shall go round aboutto attend them,with goblets, and beakers, and a cup of flowing wine:their heads shall not ache by drinking the same, neither shall theirreason be disturbed:20 and with fruits of the sorts which they shall choose,and the flesh of birds of the kind which they shall desire.And there shall accompany them fair damsels having large black eyes;resembling pearls hidden in their shells:as a reward for that which they shall have wrought.They shall not hear therein any vain discourse, or any charge of sin;but only the salutation, Peace! Peace!And the companions of the right hand (how happy shall the companions ofthe right hand be!)shall have their abode among lote-trees free from thorns,and trees of mauzz loaded regularly with their produce from top tobottom;under an extended shade,30 near a flowing water,aand amidst fruits in abundance,which shall not fail, nor shall be forbidden to be gathered:and they shall repose themselves on lofty beds.bVerily we have created the damsels of paradise by a peculiar creation;cand we have made them virgins,dbeloved by their husbands, of equal age with them;for the delight of the companions of the right hand.There shall be many of the former religions,and many of the latter.e
u Either the first converts to Mohammedism, or the prophets, who were the respective leaders of their people, or any persons who have been eminent examples of piety and virtue, may be here intended. The original words literally rendered are, The leaders, the leaders: which repetition, as some suppose, was designed to express the dignity of these persons and the certainty of their future glory and happiness.2 x i.e., There shall be more leaders, who have preceded others in faith and good works, among the followers of the several prophets from Adam down to Mohammed, than of the followers of Mohammed himself.3 y See chapter 25, p. 193, note a. z The original word Talh is the name, not only of the mauz,1 but also of a very tall and thorny tree, which bears abundance of flowers of an agreeable smell,2 and seems to be the Acacia. a Which shall be conveyed in channels to such places and in such manner as every one shall desire.3 Al Beidâwi observes that the condition of the few who have preceded others in faith and good works, is represented by whatever may render a city life agreeable; and that the condition of the companions of the right hand, or the generality of the blessed, is represented by those things which make the principal pleasure of a country life; and that this is done to show the difference of the two conditions. b The word translated beds, signifies also, by way of metaphor, wives or concubines; and if the latter sense be preferred, the passage may be rendered thus, And they shall enjoy damsels raised on lofty couches, whom we have created, &c. c Having created them purposely of finer materials than the females of this world, and subject to none of those inconveniences which are natural to the sex.4 Some understand this passage of the beatified women; who, though they died old and ugly, shall yet be restored to their youth and beauty in paradise.5 d For how often soever their husbands shall go in unto them, they shall always find them virgins. e Father Marracci thinks this to be a manifest contradiction to what is said above, There shall be many of the former and few of the latter: but al Beidâwi obviates such an objection, by observing that the preceding passage speaks of the leaders only, and those who have preceded others in faith and good works; and the passage before us speaks of the righteous of inferior merit and degree; so that though there be many of both sorts, yet there may be few of one sort, comparatively speaking, in respect to the other.
2 Idem. 3 Idem. 1 See p. 338. 2 Vide J.Leon. Descript. Africæ, l. 2.3 Al Beidâwi. 4 See the Prelim. Disc. Sect. IV. p. 75, &c.5 See ibid. p. 80.
40 And the companions of the left hand (how miserable shall the companionsof the left hand be!)shall dwell amidst burning winds,f and scalding water,under the shade of a black smoke,neither cool nor agreeable.For they enjoyed the pleasures of life before this, while on earth;and obstinately persisted in a heinous wickedness:and they said,After we shall have died, and become dust and bones, shall we surely beraised to life?Shall our forefathers also be raised with us?Say, Verily both the first and the last50 shall surely be gathered together to judgment, at the prefixed time of aknown day.Then ye, O men, who have erred, and denied the resurrection as afalsehood,shall surely eat of the fruit of the tree of al Zakkum,and shall fill your bellies therewith:and ye shall drink thereon boiling water;and ye shall drink as a thirsty camel drinketh.This shall be their entertainment on the day of judgment.We have created you: will ye not therefore believe that we can raise youfrom the dead?What think ye? The seed which ye emit,do ye create the same, or are we the creators thereof?60 We have decreed death unto you all:and we shall not be prevented. We are able to substitute others likeunto you in your stead, and to produce you again in the condition or formwhich ye know not.Ye know the original production by creation; will ye not thereforeconsider that we are able to produce you by resuscitation?What think ye? The grain which ye sow,do ye cause the same to spring forth, or do we cause it to spring forth?If we pleased, verily we could render the same dry and fruitless, so thatye would not cease to wonder,g saying,Verily we have contracted debtsh for seed and labor, but we are notpermittedi to reap the fruit thereof.What think ye? The water which ye drink,do ye send down the same from the clouds, or are we the senders thereof?If we pleased, we could render the same brackish: will ye not thereforegive thanks?70 What think ye? The fire which ye strike,do ye produce the tree whence ye obtain the same,k or are we theproducers thereof?We have ordained the same for an admonition,l and an advantage to thosewho travel through the deserts.Wherefore praise the name of thy LORD, the great God.Moreover I swearm by the setting of the stars;(and it is surely a great oath, if ye knew it;)that this is the excellent Koran,the original whereof is written in the preserved book:none shall touch the same, except those who are clean.nIt is a revelation from the LORD of all creatures.80 Will ye, therefore, despise this new revelation?
f Which shall penetrate into the passages of their bodies.g Or to repent of your time and labour bestowed to little purpose, &c.h Or, We are undone.i Or, We are unfortunate wretches, who are denied the necessaries oflife.k See chapter 36, p. 334, note b.l To put men in mind of the resurrection;1 which the production of firein some sort resembles, or, of the fire of hell.2m The particle la is generally supposed to be intensive in this place;but if it be taken for a negative, the words must be translated, I will not ordo not swear, because what is here asserted is too manifest to need theconfirmation of an oath.3n Or, Let none touch the same, &c. Purity both of body and mind beingrequisite in him who would use this book with the respect he ought, and hopesto edify by it: for which reason these words are usually written on thecover.4
1 See cap. 36, p. 334. 2 Al Beidâwi. 3 Idem.4 See the Prelim. Disc. Sect. III. p. 54.
And do ye make this return for your food which ye receive from God, thatye deny yourselves to be obliged to him for the same?oWhen the soul of a dying person cometh up to his throat,and ye at the same time are looking on;(and we are nigher unto him than ye, but ye see not his true condition;)would ye not, if ye are not to be rewarded for your action hereafter,cause the same to return into the body, if ye speak the truth?pAnd whether he be of those who shall approach near unto God,qhis reward shall be rest, and mercy, and a garden of delights:or whether he be of the companions of the right hand,90 he shall be saluted with the salutation, Peace be unto thee! by thecompanions of the right hand, his brethren:or whether he be of those who have rejected the true faith,and gone astray,his entertainment shall consist of boiling water,and the burning of hell fire.Verily this is a certain truth.Wherefore praise the name of thy LORD, the great God.
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ENTITLED, IRON;r REVEALED AT MECCA, OR AT MEDINA.s
WHATEVER is in heaven and earth singeth praise unto GOD; and he is mighty and wise. His is the kingdom of heaven and earth; he giveth life, and he putteth to death; and he is almighty. He is the first, and the last; the manifest and the hidden: and he knoweth all things. It is he who created the heavens and the earth in six days, and then ascended his throne. He knoweth that which entereth into the earth, and that which issueth out of the same, and that which descendeth from heaven, and that which ascendeth thereto; and he is with you, wheresoever ye be: for GOD seeth that which ye do. His is the kingdom of heavens and earth; and unto GOD shall all things return. He causeth the night to succeed the day, and he causeth the day to succeed the night; and he knowest the innermost part of men's breasts. Believe in GOD and his apostle, and lay out in alms a part of the wealth whereof GOD hath made you inheritors: for unto such of you as believe, and bestow alms, shall be given a great reward.