1 Al Beidâwi, Jallalo'ddin. 2 Al Beidâwi. 3 Seechapter 12, p. 172.4 See chapter 2, p. 7, and chapter 33. 5 See chapter 19, p. 229.6 Al Beidâwi.
And speak unto the believing women, that they restrain their eyes, and preserve their modesty, and discover not their ornaments,h except what necessarily appeareth thereof;i and let them throw their veils over their bosoms,j and not show their ornaments, unless to their husbands,k or their fathers, or their husbands' fathers, or their sons, or their husbands' sons, or their brothers, or their brothers' sons, or their sisters' sons,l or their women,m or the captives which their right hands shall possess,n or unto such men as attend them, and have no need of women,o or unto children, who distinguish not the nakedness of women. And let them not make a noise with their feet, that their ornaments which they hide may thereby be discovered.p And be ye all turned unto GOD, O true believers, that ye may be happy. Marry those who are singleq among you, and such as are honest of your men-servants and your maid-servants: if they be poor, GOD will enrich them of his abundance; for GOD is bounteous and wise. And let those who find not a match, keep themselves from fornication, until GOD shall enrich them of his abundance. And unto such of your slavesr as desire a written instrument allowing them to redeem themselves on paying a certain sum,s write one, if ye know good in them;t and give them of the riches of GOD, which he hath given you.u And compel not your maid-servants to prostitute themselves, if they be willing to live chastely; that ye may seek the casual advantage of this present life;x but whoever shall compel them thereto, verily GOD will be gracious and merciful unto such women after their compulsion.
h As their clothes, jewels, and the furniture of their toilet; much less such parts of their bodies as ought not be seen. i Some think their outward garments are here meant; and others their hands and faces: it is generally held, however, that a free woman ought not to discover even those parts, unless to the persons after excepted, or on some unavoidable occasion, as their giving evidence in public, taking advice or medicines in case of sickness, &c. j Taking care to cover their heads, necks, and breasts. k For whose sake it is that they adorn themselves, and who alone have the privilege to see their whole body. l These near relations are also excepted, because they cannot avoid seeing them frequently, and there is no great danger to be apprehended from them. They are allowed, therefore, to see what cannot well be concealed in so familiar an intercourse,1 but no other part of their body, particularly whatever is between the navel and the knees.2 Uncles not being here particularly mentioned, it is a doubt whether they may be admitted to see their nieces. Some think they are included under the appellation of brothers: but others are of opinion that they are not comprised in this exception; and give this reason for it, viz., lest they should describe the persons of their nieces to their sons.3 m That is, such as are of the Mohammedan religion; it being reckoned by some unlawful, or, at least, indecent, for a woman, who is a true believer, to uncover herself before one who is an infidel, because she will hardly refrain describing her to the men: but others suppose all women in general are here excepted; for, in this particular, doctors differ.4 n Slaves of either sex are included in this exception, and, as some think, domestic servants who are not slaves; as those of a different nation. It is related, that Mohammed once made a present of a man-slave to his daughter Fâtema; and when he brought him to her, she had on a garment which was so scanty that she was obliged to leave either her head or her feet uncovered: and that the prophet, seeing her in great confusion on that account, told her, she need be under no concern, for that there was none present besides her father and her slave.5 o Or have no desire to enjoy them; such as decrepit old men, and deformed or silly persons, who follow people as hangers-on, for their spare victuals, being too despicable to raise either a woman's passion, or a man's jealousy. Whether eunuchs are comprehended under this general designation, is a question among the learned.6 p By shaking the rings, which the women in the east wear about their ankles, and are usually of gold or silver.7 The pride which the Jewish ladies of old took in making a tinkling with these ornaments of their feet, is (among other things of that nature) severely reproved by the prophet Isaiah.8 q i.e., Those who are unmarried of either sex; whether they have been married before or not. r Of either sex. s Whereby the master obliges himself to set his slave at liberty, on receiving a certain sum of money, which the slave undertakes to pay. t That is, if ye have found them faithful, and have reason to believe they will perform their engagement. u Either by bestowing something on them of your own substance, or by abating them a part of their ransom. Some suppose these words are directed, not to the masters only, but to all Moslems in general; recommending it to them to assist those who have obtained their freedom, and paid their ransom, either out of their own stock, or by admitting them to have a share in the public alms.1 x It seems Abda'llah Ebn Obba had six women-slaves, on whom he laid a certain tax, which he obliged them to earn by the prostitution of their bodies: and one of them made her complaint to Mohammed, which occasioned the revelation of this passage.2
1 Idem. 2 Jallalo'ddin. 3 Al Beidâwi. 4Idem, Jallalo'ddin. 5 Idem.6 Idem, Yahya, &c. 7 Idem 8 Isaiah iii. 16 and 18.1 Al Beidâwi. 2 Idem, Jallalo'ddin
And now have we revealed unto you evident signs, and a history like unto some of the histories of those who have gone before you,y and an admonition unto the pious. GOD is the light of heaven and earth: the similitude of his light is as a niche in a wall, wherein a lamp is placed, and the lamp enclosed in a case of glass; the glass appears as it were a shining star. It is lighted with the oil of a blessed tree, an olive neither of the east, nor of the west:z it wanteth little but that the oil thereof would give light, although no fire touched it. This is light added unto light:a GOD will direct unto his light whom he pleaseth. GOD propoundeth parables unto men; for GOD knoweth all things. In the houses which GOD hath permitted to be raised,b and that his name be commemorated therein! men celebrate his praise in the same, morning and evening, whom neither merchandising nor selling diverteth from the remembering of GOD, and the observance of prayer, and the giving of alms; fearing the day whereon men's hearts and eyes shall be troubled; that GOD may recompense them according to the utmost merit of what they shall have wrought, and may add unto them of his abundance a more excellent reward; for GOD bestoweth on whom he pleaseth without measure. But as to the unbelievers, their works are like the vapor in a plain,c which the thirsty traveller thinketh to be water, until, when he cometh thereto, he findeth it to be nothing; but he findeth GOD with him,d and he will fully pay him his account; and GOD is swift in taking an account;
y i.e., The story of the false accusation of Ayesha, which resembles those of Joseph and the Virgin Mary.3 z But of a more excellent kind. Some think the meaning to be that the tree grows neither in the eastern nor the western parts, but in the midst of the world, namely, in Syria, where the best olives grow.4 a Or a light whose brightness is doubly increased by the circumstances above mentioned. The commentators explain this allegory, and every particular of it, with great subtlety; interpreting the light here described to be the light revealed in the Korân, or God's enlightening grace in the heart of man; and in divers other manners. b The connection of these words is not very obvious. Some suppose they ought to be joined with the preceding words, Like a niche, or It is lighted in the houses, &c., and that the comparison is more strong and just, by being made to the lamps in Mosques, which are larger than those in private houses. Some think they are rather to be connected with the following words, Men praise, &c. And others are of opinion they are an imperfect beginning of a sentence, and that the words, Praise ye God, or the like, are to be understood. However, the houses here intended are those set apart for divine worship; or particularly the three principal temples of Mecca, Medina, and Jerusalem.5 c The Arabic word Serâb signifies that false appearance which, in the eastern countries, is often seen in sandy plains about noon, resembling a large lake of water in motion, and is occasioned by the reverberation of the sunbeams. It sometimes tempts thirsty travellers out of their way, but deceives them when they come near, either going forward (for it always appears at the same distance), or quite vanishing.1 d That is, He will not escape the notice or vengeance of GOD.
3 Iidem. 4 Iidem. 4 Al Beidâwi.
40 or, as the darkness in a deep sea, covered by waves riding on waves, above which are clouds, being additions of darkness one over the other; when one stretcheth forth his hand, he is far from seeing it. And unto whomsoever GOD shall not grant his light, he shall enjoy no light at all. Dost thou not perceive that all creatures both in heaven and earth praise GOD: and the birds also, extending their wings? Every one knoweth his prayer, and his praise: and GOD knoweth that which they do. Unto GOD belongeth the kingdom of heaven and earth; and unto GOD shall be the return at the last day. Dost thou not see that GOD gently driveth forward the clouds, and gathereth them together, and then layeth them on heaps? Thou also seest the rain, which falleth from the midst thereof; and God sendeth down from heaven as it were mountains, wherein there is hail; he striketh therewith whom he pleaseth, and turneth the same away from whom he pleaseth: the brightness of his lightning wanteth but little of taking away the sight. GOD shifteth the night, and the day: verily herein is an instruction unto those who have sight. And GOD hath created every animal of water;e one of them goeth on his belly, and another of them walketh upon two feet, and another of them walketh upon four feet: GOD createth that which he pleaseth; for GOD is almighty. Now have we sent down evident signs: and GOD directeth whom he pleaseth into the right way. The hypocrites say, We believe in GOD, and on his apostle; and we obey them: yet a part of them turneth back, after this; but these are not really believers. And when they are summoned before GOD and his apostle, that he may judge between them; behold, a part of them retire: but if the right had been on their side, they would have come and submitted themselves unto him. Is there an infirmity in their hearts? Do they doubt? Or do they fear lest GOD and his apostle act unjustly towards them? But themselves are the unjust doers.f 50 The saying of the true believers, when they are summoned before GOD and his apostle, that he may judge between them, is no other than that they say, We have heard, and do obey: and these are they who shall prosper. Whoever shall obey GOD and his apostle, and shall fear GOD, and shall be devout towards him; these shall enjoy great felicity. They swear by GOD, with a most solemn oath, that if thou commandest them, they will go forth from their houses and possessions. Say, Swear not to a falsehood: obedience is more requisite: and GOD is well acquainted with that which ye do.
e This assertion, which has already occurred in another place,2 being not true in strictness, the commentators suppose that by water is meant seed; or else that water is mentioned only as the chief cause of the growth of animals, and a considerable and necessary constituent part of their bodies. f This passage was occasioned by Bashir the hypocrite, who, having a controversy with a Jew, appealed to Caab Ebn al Ashraf, whereas the Jew appealed to Mohammed;3 or, as others tell us, by Mogheira Ebn Wayel, who refused to submit a dispute he had with Al. to the prophet's decision.4
1 Vide Q. Curt. de rebus Alex. lib. 7, et Gol. in Alfrag. p. 111, et in Adag. Arab. ad calcem Gram. Erp. p. 93. 2 Chapter 21, p. 243. 3 See chapter 4, p. 61. 4 Al Beidâwi
Say, Obey GOD, and obey the apostle: but if ye turn back, verily it is expected of him that he perform his duty, and of you that ye perform your duty; and if ye obey him, ye shall be directed, but the duty of our apostle is only public preaching. GOD promiseth unto such of you as believe, and do good works, that he will cause them to succeed the unbelievers in the earth, as he caused those who were before you to succeed the infidels of their time;g and that he will establish for them their religion which pleaseth them, and will change their fear into security. They shall worship me; and shall not associate any other with me. But whoever shall disbelieve after this, they will be the wicked doers. Observe prayer, and give alms, and obey the apostle; that ye may obtain mercy. Think not that the unbelievers shall frustrate the designs of God on earth: and their abode hereafter shall be hell fire; a miserable journey shall it be thither! O true believers, let your slaves and those among you who shall not have attained the age of puberty, ask leave of you, before they come into your presence, three times in the day;h namely, before the morning prayer,i and when ye lay aside your garments at noon,j and after the evening prayer.k These are the three times for you to be private: it shall be no crime in you, or in them, if they go in to you without asking permission after these times, while ye are in frequent attendance, the one of you on the other. Thus GOD declareth his signs unto you; for GOD is knowing and wise. And when your children attain the age of puberty, let them ask leave to come into your presence at all times, in the same manner as those who have attained that age before them, ask leave. Thus GOD declareth his signs unto you; and GOD is knowing and wise. As to such women as are past child-bearing, who hope not to marry again, because of their advanced age; it shall be no crime in them, if they lay aside their outer garments, not showing their ornaments; but if they abstain from this, it will be better for them.l GOD both heareth and knoweth. 60 It shall be no crime in the blind, nor shall it be any crime in the lame, neither shall it be any crime in the sick, or in yourselves, that ye eat in your houses,m or in the houses of your fathers, or the houses of your mothers, or in the houses of your brothers, or the houses of your sisters, or the houses of your uncles on the father's side, or the houses of your aunts on the father's side, or the houses of your uncles on the mother's side, the houses of your aunts on the mother's side, or in those houses the keys whereof ye have in your possession, or in the house of your friend. It shall not be any crime in you whether ye eat together, or separately.n
g i.e., As he caused the Israelites to dispossess the Canaanites, &c. h Because there are certain times when it is not convenient, even for a domestic, or a child, to come in to one without notice. It is said this passage was revealed on account of Asma Bint Morthed, whose servant entered suddenly upon her, at an improper time; but others say, it was occasioned by Modraj Ebn Amru, then a boy, who, being sent by Mohammed to call Omar to him, went directly into the room where he was, without giving notice, and found him taking his noon's nap, and in no very decent posture; at which Omar was so ruffled, that he wished GOD would forbid even their fathers, and children, to come in to them abruptly, at such times.1 i Which is the time of people's rising from their beds, and dressing themselves for the day. j That is, when ye take off your upper garments to sleep at noon; which is a common custom in the east, and all warm countries. k When ye undress yourselves to prepare for bed. Al Beidâwi adds a fourth season, when permission to enter must be asked, viz., at night: but this follows of course. l See before, p. 266. m i.e., Where your wives or families are; or in the houses of your sons, which may be looked on as your own. This passage was designed to remove some scruples or superstitions of the Arabs in Mohammed's time; some of whom thought their eating with maimed or sick people defiled them; others imagined they ought not to eat in the house of another, though ever so nearly related to them, or though they were entrusted with the key and care of the house in the master's absence, and might therefore conclude it would be no offence; and others declined eating with their friends though invited, lest they should be burthensome.1 The whole passage seems to be no more than a declaration that the things scrupled were perfectly innocent; however, the commentators say it is now abrogated, and that it related only to the old Arabs, in the infancy of Mohammedism. n As the tribe of Leith thought it unlawful for a man to eat alone; and some of the Ansârs, if they had a guest with them, never ate but in his company; so there were others who refused to eat with any, out of a superstitious caution lest they should be defiled, or out of a hoggish greediness.2
1 Idem.
And when ye enter any houses, salute one anothero on the part of GOD, with a blessed and a welcome salutation. Thus GOD declareth his signs unto you, that ye may understand. Verily they only are true believers, who believe in GOD and his apostle, and when they are assembled with him on any affair,p depart not, until they have obtained leave of him. Verily they who ask leave of thee are those who believe in GOD and his apostle. When therefore they ask leave of thee to depart, on account of any business of their own, grant leave unto such of them as thou shalt think fit, and ask pardon for them of GOD;q for GOD is gracious and merciful. Let not the calling of the apostle be esteemed among you, as your calling the one to the other.r GOD knoweth such of you as privately withdraw themselves from the assembly, taking shelter behind one another. But let those who withstand his command take heed, lest some calamity befall them in this world, or a grievous punishment be inflicted on them in the life to come. Doth not whatever is in heaven and on earth belong unto GOD? He well knoweth what ye are about: and on a certain day they shall be assembled before him; and he shall declare unto them that which they have done; for GOD knoweth all things.
o Literally yourselves; that is, according to al Beidâwi, the people of the house, to whom ye are united by the ties of blood, and by the common bond of religion. And if there be nobody in the house, says Jallalo'ddin, salute yourselves, and say, Peace be on us, and on the righteous servants of God: for the angels will return your salutation. p As, at public prayers, or a solemn feast, or at council, or on a military expedition. q Because such departure, though with leave, and on a reasonable excuse, is a kind of failure in the exact performance of their duty; seeing they prefer their temporal affairs to the advancement of the true religion.3 r These words are variously interpreted; for their meaning may be, either, Make not light of the apostle's summons, as ye would of another person's of equal condition with yourselves, by not obeying it, or by departing out of, or coming into, his presence without leave first obtained; or, Think not that when the apostle calls upon God in prayer, it is with him, as with you, when ye prefer a petition to a superior, who sometimes grants, but as often denies, your suit; or, Call not to the apostle, as ye do to one another, that is, by name, or familiarly and with a loud voice; but make use of some honourable compellation, as, O apostle of GOD, or, O prophet of GOD, and speak in an humble modest manner.4
1 Idem, Jallalo'ddin. 2 Iidem. 3 Al Beidâwi. 4 Idem, Jallalo'ddin, &c.
BLESSED be he who hath revealed the Forkans unto his servant, that he may be a preacher to all creatures: unto whom belongeth the kingdom of heaven and of earth: who hath begotten no issue; and hath no partner in his kingdom: who hath created all things, and disposed the same according to his determinate will. Yet have they taken other gods besides him; which have created nothing, but are themselves created:t and are able neither to avert evil from, nor to procure good unto themselves; and have not the power of death, or of life, or of raising the dead. And the unbelievers say, This Koran is no other than a forgery which he hath contrived; and other people have assisted him therein:u but they utter an unjust thing, and a falsehood. They also say, These are fables of the ancients, which he hath caused to be written down; and they are dictated unto him morning and evening. Say, He hath revealed it, who knoweth the secrets in heaven and earth: verily he is gracious and merciful. And they say, What kind of apostle is this? He eateth food, and walketh in the streets,x as we do: unless an angel be sent down unto him, and become a fellow preacher with him; or unless a treasure be cast down unto him; or he have a garden, of the fruit whereof he may eat; we will not believe. The ungodly also say, Ye follow no other than a man who is distracted. 10 Behold what they liken thee unto. But they are deceived; neither can they find a just occasion to reproach thee. Blessed be he, who, if he pleaseth, will make for thee a better provision than this which they speak of; namely, gardens through which rivers flow: and he will provide thee palaces. But they reject the belief of the hour of judgment, as a falsehood: and we have prepared for him, who shall reject the belief of that hour, burning fire; when it shall see them from a distant place, they shall hear it furiously raging and roaring. And when they shall be cast, bound together, into a strait place thereof, they shall there call for death; but it shall be answered them, Call not this day for one death, but call for many deaths. Say, Is this better, or a garden of eternal duration, which is promised unto the pious? It shall be given unto them for a reward, and a retreat:
s Which is one of the names of the Korân. See the Prelim. Disc. Sect. III. p. 44. t Being either the heavenly bodies, or idols, the works of men's hands. u See chapter 16, p. 203. It is supposed the Jews are particularly intended in this place; because they used to repeat passages of ancient history to Mohammed, on which he used to discourse and make observations.1 x Being subject to the same wants and infirmities of nature, and obliged to submit to the same low means of supporting himself and his family, with ourselves. The Meccans were acquainted with Mohammed, and with his circumstances and way of life, too well to change their old familiarity into the reverence due to the messenger of GOD; for a prophet hath no honour in his own country.
1 Al Beidâwi.
therein shall they have whatever they please, continuing in the same forever. This is a promise to be demanded at the hands of thy LORD. On a certain day he shall assemble them, and whatever they worship, besides GOD; and shall say unto the worshipped, Did ye seduce these my servants; or did they wander of themselves from the right way? They shall answer, GOD forbid! It was not fitting for us, that we should take any protectors besides thee: but thou didst permit them and their fathers to enjoy abundance; so that they forgot thy admonition, and became lost people. 20 And God shall say unto their worshippers, Now have these convinced you of falsehood, in that which ye say: they can neither avert your punishment, nor give you any assistance. And whoever of you shall be guilty of injustice, him will we cause to taste a grievous torment. We have sent no messengers before thee, but they ate food, and walked through the streets: and we make some of you an occasion of trial unto others.y Will ye persevere with patience? since the LORD regardeth your perseverance. They who hope not to meet us at the resurrection say, Unless the angels be sent down unto us, or we see our LORD himself, we will not believe. Verily they behave themselves arrogantly; and have transgressed with an enormous transgression. The day whereon they shall see the angels,z there shall be no glad tidings on that day for the wicked; and they shall say, Be this removed far from us? and we will come unto the work which they shall have wrought, and we will make it as dust scattered abroad. On that day shall they who are destined to paradise be more happy in an abode, and have a preferable place of repose at noon.a On that day the heaven shall be cloven in sunder by the clouds, and the angels shall be sent down, descending visibly therein.b On that day the kingdom shall of right belong wholly unto the Merciful; and that day shall be grievous for the unbelievers. On that day the unjust personc shall bite his hand for anguish and despair, and shall say, Oh that I had taken the way of truth with the apostle!
y Giving occasion of envy, repining, and malice; to the poor, mean, and sick, for example, when they compare their own condition with that of the rich, the noble, and those who are in health: and trying the people to whom prophets are sent, by those prophets.1 z viz., At their death, or at the resurrection. a For the business of the day of judgment will be over by that time; and the blessed will pass their noon in paradise, and the damned in hell.2 b i.e., They shall part and make way for the clouds which shall descend with the angels, bearing the books wherein every man's actions are recorded. c It is supposed by some that these words particularly relate to Okba Ebn Abi Moait, who used to be much in Mohammed's company, and having once invited him to an entertainment, the prophet refused to taste of his meat unless he would profess Islâm; which accordingly he did. Soon after, Okba, meeting Obba Ebn Khalf, his intimate friend, and being reproached by him for changing his religion, assured him that he had not, but had only pronounced the profession of faith to engage Mohammed to eat with him, because he could not for shame let him go out of his house without eating. However, Obba protested that he would not be satisfied, unless he went to Mohammed, and set his foot on his neck, and spit in his face: which Okba, rather than break with his friend, performed in the public hall, where he found Mohammed sitting; whereupon the prophet told him that if ever he met him out of Mecca, he would cut off his head. And he was as good as his word: for Okba, being afterwards taken prisoner at the battle of Bedr, had his head struck off by Ali at Mohammed's command. As for Obba, he received a wound from the prophet's own hand, at the battle of Ohod, of which he died at his return to Mecca.3
1 Idem, Jallal. 2 Idem. 3 Al Beidâwi. Vide Gagnier, Vie de Mahom. vol. I, p. 362.
30 Alas for me! Oh that I had not taken such a oned for my friend! He seduced me from the admonition of God, after it had come unto me: for the devil is the betrayer of man. And the apostle shall say, O LORD, verily my people esteemed this Korân to be a vain composition. In like manner did we ordain unto every prophet an enemy from among the wicked: but thy LORD is a sufficient director and defender. The unbelievers say, Unless the Koran be sent down unto him entire at once,e we will not believe. But in this manner have we revealed it, that we might confirm thy heart thereby,f and we have dictated it gradually, by distinct parcels. They shall not come unto thee with any strange question; but we will bring thee the truth in answer, and a most excellent interpretation. They who shall be dragged on their faces into hell shall be in the worst condition, and shall stray most widely from the way of salvation. We heretofore delivered unto Moses the book of the law; and we appointed him Aaron his brother for a counsellor. And we said unto them, Go ye to the people who charge our signs with falsehood. And we destroyed them with a signal destruction. And remember the people of Noah, when they accused our apostles of imposture: we drowned them, and made them a sign unto mankind. And we have prepared for the unjust a painful torment. 40 Remember also Ad, and Thamud, and those who dwelt at al Rass;g and many other generations within this period. Unto each of them did we propound examples for their admonition; and each of them did we destroy with an utter destruction. The Koreish have passed frequently near the city which was rained on by a fatal rain;h have they not seen where it once stood? Yet have they not dreaded the resurrection.
d According to the preceding note, this was Obba Ebn Khalf. e As were the Pentateuch, Psalms, and Gospel, according to the Mohammedan notion whereas it was twenty-three years before the Korân was completely revealed.1 f Both to infuse courage and constancy into thy mind, and to strengthen thy memory and understanding. For, say the commentators, the prophet's receiving the divine direction, from time to time, how to behave, and to speak, on any emergency, and the frequent visits of the angel Gabriel, greatly encouraged and supported him under all his difficulties: and the revealing of the Korân by degrees was a great, and, to him, a necessary help for his retaining and understanding it; which it would have been impossible for him to have done with any exactness, had it been revealed at once; Mohammed's case being entirely different from that of Moses, David, and JESUS, who could all read and write, whereas he was perfectly illiterate.2 g The commentators are at a loss where to place al Rass. According to one opinion it was the name of a well (as the word signifies) near Midian, about which some idolaters having fixed their habitations, the prophet Shoaib was sent to preach to them; but they not believing on him, the well fell in, and they and their houses were all swallowed up. Another supposes it to have been in a town in Yamâma, where a remnant of the Thamûdites settled, to whom a prophet was also sent; but they slaying him, were utterly destroyed. Another thinks it was a well near Antioch, where Habîb al Najjâr (whose tomb is still to be seen there, beige frequently visited by Mohammedans) was martyred.3 And a fourth takes al Rass to be a well in Hadramaut, by which dwelt some idolatrous Thamûdites, whose prophet was Handha, or Khantala (for I find the name written both ways) Ebn Safwân.4 These people were first annoyed by certain monstrous birds, called Ankâ, which lodged in the mountain above them, and used to snatch away their children, when they wanted other prey; but this calamity was so far from humbling them, that on their prophet's calling down a judgment upon them, they killed him, and were all destroyed.5 h viz., Sodom; for the Koreish often passed by the place where it once stood, in the journeys they took to Syria for the sake of trade.
1 See the Prelim. Disc. Sect. III. p. 50, &c. 2 Al Beidâwi, &c.3 Abu'lf. Geog. Vide Vit. Saladini, p. 86.4 See chapter 22, p. 254, note y. 5 Al Beidâwi, Jallalo'ddin.
When they see thee, they will receive thee only with scoffing, saying, Is this he whom GOD hath sent as his apostle? Verily he had almost drawn us aside from the worship of our gods, if we had not firmly persevered in our devotion towards them. But they shall know hereafter, when they shall see the punishment prepared for them, who hath strayed more widely from the right path. What thinkest thou? He who taketh his lust for his god; canst thou be his guardian?i Dost thou imagine that the greater part of them hear, or understand? They are no other than like the brute cattle; yea, they stray more widely from the true path. Dost thou not consider the works of thy LORD, how he stretcheth forth the shadow before sunrise? If he had pleased, he would have made it immovable forever. Then we cause the sun to rise, and to show the same; and afterwards we contract it by an easy and gradual contraction. It is he who hath ordained the night to cover you as a garment; and sleep to give you rest; and hath ordained the day for waking. 50 It is he who sendeth the winds, driving abroad the pregnant clouds, as the forerunners of his mercy:j and we send down pure waterk from heaven, that we may thereby revive a dead country, and give to drink thereof unto what we have created, both of cattle and men, in great numbers;l and we distribute the same among them at various times, that they may consider: but the greater part of men refuse to consider, only out of ingratitude.m If we had pleased, we had sent a preacher unto every city:n wherefore, do not thou obey the unbelievers; but oppose them herewith, with a strong opposition. It is he who hath let loose the two seas; this fresh and sweet, and that salt and bitter; and hath placed between them a bar,o and a bound which cannot be passed. It is he who hath created man of water,p and hath made him to bear the double relation of consanguinity and affinity; for thy LORD is powerful. They worship, besides GOD, that which can neither profit them nor hurt them: and the unbeliever is an assistant of the devil against his LORD.q We have sent thee to be no other than a bearer of good tidings, and a denouncer of threats.
i i.e., Dost thou expect to reclaim such a one from idolatry and infidelity? j See chapter 7, p. 110. There is the same various reading here as is mentioned in the notes to that passage. k Properly, purifying water; which epithet may perhaps refer to the cleansing quality of that element, of so great use both on religious and on common occasions. l That is, To such as live in the dry deserts, and are obliged to drink rain-water; which the inhabitants of towns, and places well-watered, have no occasion to do. m Or, out of infidelity: for the old Arabs used to think themselves indebted for their rains, not to GOD, but to the influence of some particular stars. n And had not given thee, O Mohammed, the honour and trouble of being a preacher to the whole world in general. o To keep them asunder, and prevent their mixing with each other. The original word is barzakh; which has been already explained.2 p With which Adam's primitive clay was mixed; or, of seed. See chapter 24, p. 268. q Joining with him in his rebellion and infidelity. Some think Abu Jahl is particularly struck at in this passage. The words may also be translated, The unbeliever is contemptible in the sight of his Lord.
1 See the Prelim. Disc. Sect. I. p. 24. 2 In not. ad cap. 23, p. 261.
Say, I ask not of you any reward for this my preaching; besides the conversion of him who shall desire to take the way unto his LORD.a 60 And do thou trust in him who liveth, and dieth not; and celebrate his praise: (he is sufficiently acquainted with the faults of his servants): who hath created the heavens and the earth, and whatever is between them, in six days; and then ascended his throne: the Merciful. Ask now the knowing concerning him. When it is said unto the unbelievers, Adore the Merciful; they reply, And who is the Merciful?b Shall we adore that which thou commandest us? And this precept causeth them to fly the faster from the faith. Blessed be he who hath placed the twelve signs in the heavens; and hath placed therein a lamp by day,c and the moon which shineth by night! It is he who hath ordained the night and the day to succeed each other, for the observation of him who will consider, or desireth to show his gratitude. The servants of the Merciful are those who walk meekly on the earth, and when the ignorant speak unto them, answer, Peace:d and who pass the night adoring their LORD, and standing up to pray unto him; and who say, O LORD, avert from us the torment of hell, for the torment thereof is perpetual; verily the same is a miserable abode and a wretched station: and who, when they bestow, are neither profuse nor niggardly; but observe a just medium between these;e and who invoke not another god together with the true GOD; neither slay the soul which GOD hath forbidden to be slain, unless for a just cause: and who are not guilty of fornication. But he who shall do this shall meet the reward of his wickedness: his punishment shall be doubled unto him on the day of resurrection; and he shall remain therein, covered with ignominy, forever: 70 except him who shall repent and believe, and shall work a righteous work; unto them will GOD change their former evils into good;f for GOD is ready to forgive, and merciful. And whoever repenteth, and doth that which is right; verily he turneth unto GOD with an acceptable conversion. And they who do not bear false witness; and when they pass by vain discourse, pass by the same with decency; and who, when they are admonished by the signs of their LORD, fall not down as if they were deaf and blind, but stand up and are attentive thereto: and who say, O LORD, grant us of our wives and our offspring such as may be the satisfaction of our eyes; and make us patterns unto those who fear thee. These shall be rewarded with the highest apartments in paradise, because they have persevered with constancy; and they shall meet therein with greeting and salutation; they shall remain in the same forever: it shall be an excellent abode, and a delightful station. Say, My LORD is not solicitous on your account, if ye do not invoke him: ye have already charged his apostle with imposture; but hereafter shall there be a lasting punishment inflicted on you.
a Seeking to draw near unto him, by embracing the religion taught by mehis apostle; which is the best return I expect from you for my labours.1 Thepassage, however, is capable of another meaning, viz., that Mohammed desiresnone to give, but him who shall contribute freely and voluntarily towards theadvancement of GOD'S true religion.b See chapter 17, p. 237.c i.e., The sun.d This is intended here not as a salutation, but as a waiving allfarther discourse and communication with the idolaters.e See chapter 17, p. 230.f Blotting out their former rebellion, on their repentance, andconfirming and increasing their faith and obedience.2
1 Al Beidâwi. 2 Idem.
ENTITLED, THE POETS;g REVEALED AT MECCA.h
T. S. M.i THESE are the signs of the perspicuous book.Peradventure thou afflictest thyself unto death, lest the Meccans becomenot believers.If we pleased, we could send down unto them a convincing sign fromheaven, unto which their necks would humbly submit.But there cometh unto them no admonition from the Merciful, being newlyrevealed as occasions require, but they turn aside from the same;and they have charged it with falsehood: but a message shall come untothem, which they shall not laugh to scorn.Do they not behold the earth, how many vegetables we cause to spring uptherein, of every noble species?Verily herein is a sign: but the greater part of them do not believe.Verily thy LORD is the mighty, the merciful God.Remember when thy LORD called Moses, saying, Go to the unjust people,10 the people of Pharaoh; will they not dread me?Moses answered, O LORD, verily I fear lest they accuse me of falsehood,and lest my breast become straitened, and my tongue be not ready inspeaking:k send therefore unto Aaron, to be my assistant.Also they have a crime to object against me:l and I fear they will put meto death.God said, They shall by no means put thee to death: wherefore go ye withour signs; for we will be with you, and will hear what passes between you andthem.Go ye therefore unto Pharaoh, and say, Verily we are the apostlem of theLORD of all creatures:send away with us the children of Israel.And when they had delivered their message, Pharaoh answered, Have we notbrought thee up, among us,when a child; and hast thou not dwelt among us for several years of thylife?n Yet hast thou done thy deed which thou hast done, and thou art anungrateful person.
g The chapter bears this inscription because at the conclusion of itthe Arabian poets are severely censured.h The five last verses, beginning at these words, And those who errfollow the poets, &c., some take to have been revealed at Medina.i See the Prelim. Disc. Sect. III. p. 46, &c.k See chap. 20, p. 257.l viz., The having killed an Egyptian.1m The word is in the singular number in the original; for which thecommentators give several reasons.n It is said that Moses dwelt among the Egyptians thirty years, andthen went to Midian, where he stayed ten years; after which he returned toEgypt, and spent thirty years in endeavouring to convert them; and that helived after the drowning of Pharaoh fifty years.2
1 See cap. 28. 2 Al Beidâwi.
Moses replied, I did it indeed, and I was one of those who erred;o20 wherefore I fled from you, because I feared you: but my LORD hathbestowed on me wisdom, and hath appointed me one of his apostles.And this is the favor which thou hast bestowed on me, that thou hastenslaved the children of Israel.Pharaoh said, And who is the LORD of all creatures?Moses answered, The LORD of heaven and earth, and whatever is betweenthem: if ye are men of sagacity.Pharaoh said unto those who were about him, Do ye not hear?Moses said, Your LORD, and the LORD of your forefathers.Pharaoh said unto those who were present, Your apostle, who is sent untoyou, is certainly distracted.pMoses said, The LORD of the east, and of the west, and of whatever isbetween them; if ye are men of understanding.Pharaoh said unto him, Verily if thou take any god besides me,q I willmake thee one of those who are imprisoned.rMoses answered, What, although I come unto you with a convincing miracle?30 Pharaoh replied, Produce it therefore, if thou speakest truth.And he cast down his rod, and behold, it became a visible serpent:and he drew forth his hand out of his bosom; and behold, it appearedwhite unto the spectators.Pharaoh said unto the princes who were about him, Verily this man is askilful magician:he seeketh to dispossess you of your land by his sorcery; what thereforedo ye direct?They answered , Delay him and his brother by good words for a time; andsend through the cities men to assembleand bring unto thee every skilful magician.So the magicians were assembled at an appointed time, on a solemn day.And it was said unto the people, Are ye assembled together?Perhaps we may follow the magicians, if they do get the victory.40 And when the magicians were come, they said unto Pharaoh, Shall wecertainly receive a reward, if we do get the victory?He answered, Yea; and ye shall surely be of those who approach my person.Moses said unto them, Cast down what ye are about to cast down.Wherefore they cast down their ropes and their rods, and said, By themight of Pharaoh, verily we shall be the conquerors.And Moses cast down his rod, and behold, it swallowed up that which theyhad caused falsely to appear changed into serpents.Whereupon the magicians prostrated themselves, worshipping,and said, We believe in the LORD of all creatures,the LORD of Moses and of Aaron.Pharaoh said unto them, Have ye believed on him, before I have given youpermission? Verily he is your chief who hath taught you magic:s but hereafterye shall surely know my power.
o Having killed the Egyptian undesignedly. p Pharaoh, it seems, thought Moses had given but wild answers to his question; for he wanted to know the person and true nature of the GOD whose messenger Moses pretended to be; whereas he spoke of his works only. And because this answer gave so little satisfaction to the king, he is therefore supposed by some to have been a Dahrite, or one who believed the eternity of the world.3 q From this and a parallel expression in the twenty-eighth chapter, it is inferred that Pharaoh claimed the worship of his subjects, as due to his supreme power. r These words, says al Beidâwi, were a more terrible menace than if he had said I will imprison thee; and gave Moses to understand that he must expect to keep company with those wretches whom the tyrant had thrown, as was his custom, into a deep dungeon, where they remained till they died. s But has reserved the most efficacious secrets to himself.4
3 Idem. 4 Idem.
I will cut off your hands and your feet, on the opposite sides, and Iwill crucify you all.50 They answered, It will be no harm unto us; for we shall return unto ourLORD.We hope that our LORD will forgive us our sins, since we are the firstwho have believed.tAnd we spake by revelation unto Moses, saying, March forth with myservants by night; for ye will be pursued.And Pharaoh sent officers through the cities to assemble forces, saying,Verily these are a small company;and they are enraged against us:but we are a multitude well provided.So we caused them to quit their gardens, and fountains,and treasures, and fair dwellings:thus did we do; and we made the children of Israel to inherit the same.u60 And they pursued them at sunrise.And when the two armies were come in sight of each other, the companionsof Moses said, We shall surely be overtaken.Moses answered, By no means; for my LORD is with me, who will surelydirect me.And we commanded Moses by revelation, saying, Smite the sea with thy rod.And when he had smitten it, it became divided into twelve parts, between whichwere as many paths, and every part was like a vast mountain.And we drew thither the others;and we delivered Moses and all those who were with him:then we drowned the others.Verily herein was a sign; but the greater part of them did not believe.Verily thy LORD is the mighty and the merciful.And rehearse unto them the story of Abraham:70 when he said unto his father, and his people, What do ye worship?They answered, We worship idols; and we constantly serve them all the daylong.Abraham said, Do they hear you, when ye invoke them?Or do they either profit you, or hurt you?They answered, But we found our fathers do the same.He said, What think ye? The gods which ye worship,and your forefathers worshipped,are my enemy: except only the LORD of all creatures,who hath created me, and directeth me;and who giveth me to eat, and to drink,80 and when I am sick, healeth me;and who will cause me to die, and will afterwards restore me to life;and who, I hope, will forgive my sins on the day of judgment.O LORD, grant me wisdom; and join me with the righteous:and grant that I may be spoken of with honourx among the latestposterity;and make me an heir of the garden of delight:and forgive my father, for that he hath been one of those who go astray.yAnd cover me not with shame on the day of resurrection;on the day in which neither riches nor children shall avail,unless unto him who shall come unto GOD with a sincere heart:90 when paradise shall be brought near to the view of the pious,and hell shall appear plainly to those who shall have erred:
t See chapter 7, p. 116, &c. u Hence some suppose the Israelites, after the destruction of Pharaoh and his host, returned to Egypt, and possessed themselves of the riches of that country.5 But others are of opinion that the meaning is no more than that GOD gave them the like possessions and dwellings in another country.6 x Literally, Grant me a tongue of truth, that is, a high encomium. The same expression is used in c. 19, p. 252. y By disposing him to repentance, and the receiving of the true faith. Some suppose Abraham pronounced this prayer after his father's death, thinking that possibly he might have been inwardly a true believer, but have concealed his conversion for fear of Nimrod, and before he was forbidden to pray for him.7
5 Jallalo'ddin, Yahya. 6 Al Zamakh. See cap. 7, p. 118. 7 See cap. 9, p. 148, and c. 14, p. 209.
and it shall be said unto them, Where are your deities which ye servedbesides GOD? will they deliver you from punishment, or will they deliverthemselves?And they shall be cast into the same, both they,z and those who have beenseduced to their worship;and all the host of Eblis.The seduced shall dispute therein with their false gods,saying, By GOD, we were in a manifest error,when we equalled you with the LORD of all creatures:and none seduced us but the wicked.100 We have now no intercessors,nor any friend who careth for us.If we were allowed to return once more into the world, we would certainlybecome true believers.Verily herein was a sign; but the greater part of them believed not.The LORD is the mighty, the merciful.The people of Noah accused God's messengers of imposture:when their brother Noah said unto them, Will ye not fear God?Verily I am a faithful messenger unto you;110 wherefore fear GOD, and obey me.I ask no reward of you for my preaching unto you; I expect my reward fromno other than the LORD of all creatures:wherefore fear GOD, and obey me.They answered, Shall we believe on thee, when only the most abjectpersons have followed thee?Noah said, I have no knowledge of that which they did;ait appertaineth unto my LORD alone to bring them to account, if yeunderstand;wherefore I will not drive away the believers:bI am no more than a public preacher.They replied, Assuredly, unless thou desist, O Noah, thou shalt bestoned.He said, O LORD, verily my people take me for a liar;wherefore judge publicly between me and them; and deliver me and the truebelievers who are with me.Wherefore we delivered him, and those who were with him, in the arkfilled with men and animals;120 and afterwards we drowned the rest.Verily herein was a sign; but the greater part of them believed not.Thy LORD is the mighty, the merciful.The tribe of Ad charged God's messengers with falsehood:when their brother Hud said unto them, Will ye not fear God?Verily I am a faithful messenger unto you;wherefore fear GOD, and obey me.I demand not of you any reward for my preaching unto you: I expect myreward from no other than the LORD of all creatures.Do ye build a landmark on every high place, to divert yourselves?cAnd do ye erect magnificent works, hoping that ye may continue in theirpossession forever?130 And when ye exercise your power, do ye exercise it with cruelty andrigour?dFear 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 notadmonish 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, outof 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 bythe stars, and have no need of such buildings?1d Putting to death, and inflicting other corporal punishments withoutmercy, and rather for the satisfaction of your passion than the amendment ofthe 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. Verilyherein was a sign: but the greater part of them believed not.140 Thy LORD is the mighty, the merciful.The tribe of Thamud also charged the messengers of God with falsehood.When their brother Saleh said unto them, Will ye not fear God?Verily I am a faithful messenger unto you:wherefore fear GOD, and obey me.I demand no reward of you for my preaching unto you: I expect my rewardfrom no other than the LORD of all creatures.Shall ye be left forever secure in the possession of the things which arehere;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 themountains, behaving with insolence?e150 Fear GOD, and obey me;and obey not the command of the transgressors,who act corruptly in the earth, and reform not the same.They answered, Verily thou art distracted:thou art no other than a man like unto us: produce now some sign, if thouspeakest truth.Saleh said, This she-camel shall be a sign unto you: she shall have herportion of water, and ye shall have your portion of water alternately, on aseveral day appointed for you;fand do her no hurt, lest the punishment of a terrible day be inflicted onyou.But they slew her; and were made to repent of their impiety:for the punishment which had been threatened overtook them. Verilyherein was a sign; but the greater part of them did not believe.Thy LORD is the mighty, the merciful.160 The people of Lot likewise accused God's messengers of imposture.When their brother Lot said unto them, Will ye not fear God?Verily I am a faithful messenger unto you:wherefore fear GOD, and obey me.I demand no reward of you for my preaching: I expect my reward from noother 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 arepeople who transgress.They answered, Unless thou desist, O Lot, thou shalt certainly beexpelled our city.He said, Verily I am one of those who abhor your doings:O LORD, deliver me, and my family, from that which they act.170 Wherefore we delivered him, and all his family,except an old woman, his wife, who perished among those who remainedbehind;then we destroyed the rest;and we rained on them a shower of stones; and terrible was the showerwhich fell on those who had been warned in vain.Verily herein was a sign; but the greater part of them did not believe.Thy LORD is the mighty, the merciful.The inhabitants of the woodg also accused GOD'S messengers of imposture.When Shoaib said unto him, Will ye not fear God?Verily I am a faithful messenger unto you:
e Or, as the original word may also be rendered, showing art and ingenuity in your work. f That is, they were to have the use of the water by turns, the camel drinking one day, and the Thamudites drawing the other day; for when this camel drank, she emptied the wells or brooks for that day. See chapter 7, p. 112. g See chapter 15, p. 213. Shoaib being not called the brother of these people, which would have preserved the conformity between this passage and the preceding, it has been thought they were not Midianites, but of another race; however, we find the prophet taxes them with the same crimes as he did those of Midian.1
1 See cap. 7, p. 113.
wherefore fear GOD, and obey me.180 I ask no reward of you for my preaching: I expect my reward from noother 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 violencein 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 theeto 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 dayof the shadowing cloudh overtook them; and this was the punishment of agrievous day.190 Verily herein was a sign; but the greater part of them did not believe.Thy LORD is the mighty, the merciful.This book is certainly a revelation from the LORD of all creatures,which the faithful spiriti hath caused to descendupon 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 ofIsrael knew it?Had we revealed it unto any of the foreigners,and he had read the same unto them, yet they would not have believedtherein.200 Thus have we caused obstinate infidelity to enter the hearts of thewicked: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?kWhat thinkest thou? If we suffer them to enjoy the advantage of thislife for several years,and afterwards that with which they are threatened come upon them;what will that which they have enjoyed profit them?We have destroyed no city, but preachers were first sent unto it,to admonish the inhabitants thereof; neither did we treat them unjustly.210 The devils did not descend with the Koran, as the infidels give out:it is not for their purpose, neither are they able to produce such abook;for they are far removed from hearing the discourse of the angels inheaven.lInvoke no other god with the true GOD, lest thou become one of those whoare doomed to punishment.And admonish thy more near relations.mAnd behave thyself with meeknessn towards the true believers who followthee:
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 thatwhich 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;o220 for he both heareth and knoweth.Shall I declare unto you upon whom the devils descend?They descend upon every lying and wicked person:pthey 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 everyvalley;and that they say that which they do not?rexcept those who believe, and do good works, and remember GOD frequently;and who defend themselves, after they have been unjustly treated.s Andthey who act unjustly shall know hereafter with what treatment they shall betreated.
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.