XI. ENTITLED, HUD;t REVEALED AT MECCA
IN THE NAME OF THE MOST MERCIFUL GOD.
AL. R.u THIS book, the verses whereof are guarded against corruption, and are also distinctly explained,y is a revelation from the wise, the knowing God: that ye serve not any other GOD: (verily I am a denouncer of threats, and a bearer of good tidings unto you from him;)
t The story of which prophet is repeated in this chapter. u See the Prelim. Disc. p. 46, &c. x According to the various senses which the verb ohkimat, in the original, may bear, the commentators suggest as many different interpretations. Some suppose the meaning to be, according to our version, that the Korân is not liable to be corrupted,1 as the law and the gospel have been, in the opinion of the Mohammedans; others, that every verse in this particular chapter is in full force, and not one of them abrogated; others, that the verses of the Korân are disposed in a clear and perspicuous method, or contain evident and demonstrative arguments; and others, that they comprise judicial declarations, to regulate both faith and practice.2 y The signification of the verb fossilat, which is here used, being also ambiguous, the meaning of this passage is supposed to be, either that the verses are distinctly proposed or expressed in a clear manner; or that the subject matter of the whole may be distinguished or divided into laws, monitions, and examples; or else that the verses were revealed by parcels.
1 See the Prelim. Disc. p. 53. 2 Al Beidâwi, Jallalo'ddin, al Zamakhshari, &c.
and that ye ask pardon of your LORD, and then be turned unto him. He will cause you to enjoy a plentiful provision, until a prefixed time: and unto every one that hath merit by good works will he give his abundant reward. But if ye turn back, verily I fear for you the punishment of the great day: unto GOD shall ye return; and he is almighty. Do they not double the folds of their breasts,z that they may conceal their designs from him? When they cover themselves with their garments, doth not he know that which they conceal, and that which they discover? For he knoweth the innermost parts of the breasts of men.a There is no creature which creepeth on the earth, but GOD provideth its food; and he knoweth the place of its retreat, and where it is laid up.b The whole is written in the perspicuous book of his decrees. It is he who hath created the heavens and the earth in six days, (but his throne was above the waters before the creation thereof),c that he might prove you, and see which of you would excel in works. 10 If thou say, Ye shall surely be raised again, after death; the unbelievers will say, This is nothing but manifest sorcery. And verily if we defer their punishment unto a determined season, they will say, What hindereth it from falling on us? Will it not come upon them on a day, wherein there shall be none to avert it from them; and that which they scoffed at shall encompass them? Verily, if we cause man to taste mercy from us, and afterwards take it away from him; he will surely become desperate,d and ungrateful. And if we cause him to taste favor, after an affliction hath befallen him, he will surely say, The evils which I suffered are passed from me, and he will become joyful and insolent: except those who persevere with patience, and do that which is right; they shall receive pardon, and a great reward. Peradventure thou wilt omit to publish part of that which hath been revealed unto thee, and thy breast will become straitened, lest they say, Unless a treasure be sent down unto him, or an angel come with him, to bear witness unto him, we will not believe. Verily thou art a preacher only; and GOD is the governor of all things. Will they say, He hath forged the Koran? Answer, Bring therefore ten chapterse like unto it, forged by yourselves: and call on whomsoever ye may to assist you, except GOD, if ye speak truth.
z Or, as it may be translated, Do they not turn away their breasts, &c. a This passage was occasioned by the words of certain of the idolaters, who said to one another, When we let down our curtains (such as the women use in the east to screen themselves from the sight of the men when they happen to be in the room), and wrap ourselves up in our garments, and fold up our breasts, to conceal our malice against Mohammed, how should he come to the knowledge of it? Some suppose the passage relates to certain hypocritical Moslems; but this opinion is generally rejected, because the verse was revealed at Mecca, and the birth of hypocrisy among the Mohammedans happened not till after the Hejra. b i.e., Both during its life and after its death; or the repository of every animal, before its birth, in the loins and wombs of the parents. c For the Mohammedans suppose this throne, and the waters whereon it stands, which waters they imagine are supported by a spirit or wind, were, with some other things, created before the heavens and earth. This fancy they borrowed from the Jews, who also say that the throne of glory then stood in the air, and was borne on the face of the waters, by the breath of GOD'S mouth.1 d Casting aside all hopes of the divine favour, for want of patience and trust in GOD. e This was the number which he first challenged them to compose; but they not being able to do it, he made the matter still easier, challenging them to produce a single chapter only,2 comparable to the Korân in doctrine and eloquence.
1 Rashi, ad Gen. i. 2. Vide Reland. de Relig. Moh. p. 50, &c. 2 See c. 2, p. 3; c. 10, p. 153, &c.
But if they whom ye call to your assistance hear you not; know that this book hath been revealed by the knowledge of GOD only,f and that there is no GOD but he. Will ye therefore become Moslems? Whoso chooseth the present life, and the pomp thereof, unto them will we give the recompense of their works therein, and the same shall not be diminished unto them. These are they for whom no other reward is prepared in the next life, except the fire of hell: that which they have done in this life shall perish; and that which they have wrought shall be vain. 20 Shall he therefore be compared with them, who followeth the evident declaration of his LORD, and whom a witness from himg attendeth, preceded by the book of Moses,h which was revealed for a guide, and out of mercy to mankind? These believe in the Koran: but whosoever of the confederate infidels believeth not therein, is threatened the fire of hell, which threat shall certainly be executed: be not therefore in a doubt concerning it; for it is the truth from thy LORD: but the greater part of men will not believe. Who is more unjust than he who imagineth a lie concerning GOD? They shall be set before the LORD, at the day of judgment, and the witnessesi shall say, These are they who devised lies against their LORD. Shall not the curse of GOD fall on the unjust; who turn men aside from the way of GOD, and seek to render it crooked, and who believe not in the life to come? These were not able to prevail against God on earth, so as to escape punishment; neither had they any protectors besides GOD: their punishment shall be doubled unto them.k They could not hear, neither did they see These are they who have lost their souls; and the idols which they falsely imagined have abandoned them. There is no doubt but they shall be most miserable in the world to come. But as for those who believe and do good works, and humble themselves before their LORD, they shall be the inhabitants of paradise; they shall remain therein forever. The similitude of the two partiesl is as the blind and the deaf, and as he who seeth and heareth: shall they be compared as equal? Will ye not therefore consider? We formerly sent Noahm unto his people; and he said, Verily I am a public preacher unto you; that ye worship GOD alone; verily I fear for you the punishment of the terrible day. But the chiefs of the people, who believed not, answered, We see thee to be no other than a man, like unto us; and we do not see that any follow thee, except those who are the most abject among us, who have believed on thee by a rash judgment;n neither do we perceive any excellence in you above us: but we esteem you to be liars. 30 Noah said, O my people, tell me; if I have received an evident declaration from my LORD, and he hath bestowed on me mercy from himself, which is hidden from you, do we compel you to receive the same, in case ye be averse thereto?
f Or containing several passages wrapped up in dark and mysterious expressions, which can proceed from and are perfectly comprehended by none but GOD.3 g The Korân; or, as others suppose, the angel Gabriel. h Which bears testimony thereto. i That is, the angels, and prophets, and their own members. k For they shall be punished both in this life and in the next. l i.e., The believers and the infidels. m See chapter 7, p. 110, &c. n For want of mature consideration, and moved by the first impulse of their fancy.
3 See c. 3, p. 32.
O my people, I ask not of you riches, for my preaching unto you: my reward is with GOD alone. I will not drive away those who have believed:o verily they shall meet their LORD, at the resurrection; but I perceive that ye are ignorant men. O my people, who shall assist me against GOD, if I drive them away? Will ye not therefore consider? I say not unto you, The treasures of GOD are in my power; neither do I say, I know the secrets of God: neither do I say, Verily I am an angel;p neither do I say of those whom your eyes do contemn, GOD will by no means bestow good on them: (GOD best knoweth that which is in their souls;) for then should I certainly be one of the unjust. They answered, O Noah, thou hast already disputed with us, and hast multiplied disputes with us; now therefore do thou bring that punishment upon us wherewith thou hast threatened us, if thou speakest truth. Noah said, Verily GOD alone shall bring it upon you, if he pleaseth; and ye shall not prevail against him, so as to escape the same. Neither shall my counsel profit you, although I endeavor to counsel you aright, if GOD shall please to lead you into error. He is your LORD, and unto him shall ye return. Will the Meccans say, Mohammed hath forged the Koran? Answer, If I have forged it, on me be my guilt: and let me be clear of that which ye are guilty of. And it was revealed unto Noah, saying, Verily none of thy people shall believe, except he who hath already believed: be not therefore grieved, for that which they are doing. But make an ark in our presence, according to the form and dimensions which we have revealed unto thee: and speak not unto me in behalf of those who have acted unjustly; for they are doomed to be drowned. 40 And he built the ark; and so often as a company of his people passed by him, they derided him:q but he said, Though ye scoff at us now, we will scoff at you hereafter, as ye scoff at us; and ye shall surely know on whom a punishment shall be inflicted, which shall cover him with shame, and on whom a lasting punishment shall fall.
o For this they asked him to do, because they were poor mean people. The same thing the Koreish demanded of Mohammed, but he was forbidden to comply with their request.1 p See chapter 6, p. 93. q For building a vessel in an inland country, and so far from the sea; and for that he was turned carpenter after he had set up for a prophet.2
1 See cap. 6, p. 93. 2 Al Beidâwi. 3 Idem. 4 Jallalo'ddin, &c. 5 Vide D'Herbelot, Bibl. Orient. Art. Noah. 6 Vide Hyde, de Rel. Vet. Persar, and Lord's Account of the Relig. of the Persees, p. 9.
Thus were they employed until our sentence was put in execution, and the oven poured forth water.r And we said unto Noah, Carry into the ark of every species of animals one pair;s and thy family,t (except him on whom a previous sentence of destruction hath passed),u and those who believe.x But there believed not with him except a few.y And Noah said, Embark thereon, in the name of GOD; while it moveth forward, and while it standeth still;z for my LORD is gracious and merciful. And the ark swam with them between waves like mountains:a and Noah called unto his son,b who was separated from him, saying, Embark with us, my son, and stay not with the unbelievers. He answered, I will get on a mountain, which will secure me from the water. Noah replied, There is no security this day from the decree of GOD, except for him on whom he shall have mercy. And a wave passed between them, and he became one of those who were drowned.
r Or, as the original literally signifies, boiled over; which is consonant to what the Rabbins say, that the waters of the Deluge were boiling hot. This oven was, as some say, at Cûfa, in a spot whereon a mosque now stands; or, as others rather think, in a certain place in India, or else at Ain warda in Mesopotamia;3 and its exundation was the sign by which Noah knew the flood was coming.4 Some pretend that it was the same oven which Eve made use of to bake her bread in, being of a form different from those we use, having the mouth in the upper part, and that it descended from patriarch to patriarch, till it came to Noah.5 It is remarkable that Mohammed, in all probability, borrowed this circumstance from the Persian Magi, who also fancied that the first waters of the Deluge gushed out of the oven of a certain old woman named Zala Cûfa.6 But the word tannûr, which is here translated oven, also signifying the superficies of the earth, or a place whence waters spring forth, or where they are collected, some suppose it means no more in this passage than the spot or fissure whence the first eruption of waters brake forth. s Or, as the words may also be rendered, and some commentators think they ought, two pair, that is, two males and two females of each species; wherein they partly agree with divers Jewish and Christian writers,1 who from the Hebrew expression, seven and seven and two and two, the male and his female,2 suppose there went into the ark fourteen pair of every clean, and two pair of every unclean species. There is a tradition that GOD gathered together unto Noah all sorts of beasts, birds, and other animals (it being indeed difficult to conceive how he should come by them all without some supernatural assistance), and that as he laid hold on them, his right hand constantly fell on the male, and his left on the female.3 t Namely, thy wife, and thy sons and their wives.4 u This was an unbelieving son of Noah,5 named Canaan,6 or Yam;7 though others say he was not the son of Noah, but his grandson by his son Ham, or his wife's son by another husband; nay, some pretend he was related to him no farther than by having been educated and brought up in his house.8 The best commentators add, that Noah's wife, named Wâïla, who was n infidel, was also comprehended in this exception, and perished with her son.9 x Noah's family being mentioned before, it is supposed that by these words are intended the other believers, who were his proselytes, but not of his family: whence the common opinion among the Mohammedans, of a greater number than eight being saved in the ark, seems to have taken its rise.10 y viz., His other wife, who was a true believer, his three sons, Shem, Ham, and Japhet, and their wives, and seventy-two persons more.11 z That is, omit no opportunity of getting on board. According to a different reading, the latter words may be rendered, Who shall cause it to move forward, and to stop, as there shall be occasion. The commentators tell us that the ark moved forwards, or stood still, as Noah would have it, on his pronouncing only the words, In the name of GOD.12 It is to be observed that the more judicious commentators make the dimensions of the ark to be the same with those assigned by Moses:13 Notwithstanding, others have enlarged them most extravagantly,14 as some Christian writers15 have also done. They likewise tell us that Noah was two years in building the ark, which was framed of Indian plane-tree,16 that it was divided into three stories, of which the lower was designed for the beasts, the middle one for the men and women, and the upper for the birds;17 and that the men were separated from the women by the body of Adam, which Noah had taken into the ark.18 This last is a tradition of the eastern Christians,19 some of whom pretend that the matrimonial duty was superseded and suspended during the time Noah and his family were in the ark;20 though Ham has been accused of not observing continency on that occasion, his wife, it seems, bringing forth Caanan in the very ark.21 a The waters prevailing fifteen cubits above the mountains.22 b See above, note u.
1 Aben Ezra, Justin Martyr, Origen, &c. 2 Gen. vii. 2. 3 Jallalo'ddin. 4 Al Beidâwi. 5 Yahya. 6 Jallalo'ddin, al Beidâwi. 7 Ebn Shohnah. 8 Al Zamakhshari. Vide D'Herbel. Bibl. Orient. p. 676. 9 Jallalo'ddin, al Zamakhshari, al Beidâwi. 10 See c. 7, p. 111. 11 See ibid. note x. 12 Al Beidâwi, &c. 13 Idem, &c. 14 Yahya. Vide Marracc. in Alcor. p. 340. 15 Origen. Contr. Cels. l. 4. Vide Kircher. de Arca Noe, c. 8. 16 Al Beidâwi. Vide D'Herbel. p. 675, and Eutych. p. 34. 17 Al Beidâwi. Vide Eutych. Annal. p. 34. 18 Yahya. 19 Jacob, Edessenus, apud Barcepham de Parad. part i. c. 14. Eutych. ubi sup. Vide etiam Eliezer. pirke c. 23. 20 Ambros. de Noa et Arca, c. 21. 21 Vide Heidegger. Hist. Patriarchar. vol. i. p. 409. 22 Al Beidâwi.
And it was said, O earth, swallow up thy waters, and thou, O heaven, withhold thy rain. And immediately the water abated, and the decree was fulfilled, and the ark rested on the mountain Al Judi;c and it was said, Away with the ungodly people! And Noah called upon his LORD, and said, O LORD, verily my son is of my family, and thy promise is true;d for thou art the most just of those who exercise judgment. God answered, O Noah, verily he is not of thy family;e this intercession of thine for him is not a righteous work.f Ask not of me therefore that wherein thou hast no knowledge: I admonish thee that thou become not one of the ignorant. Noah said, O LORD, I have recourse unto thee for the assistance of thy grace, that I ask not of thee that wherein I have no knowledge; and unless thou forgive me, and be merciful unto me, I shall be one of those who perish. 50 It was said unto him, O Noah, come down from the ark,g with peace from us, and blessings upon thee, and upon part of those who are with thee:h but as for a part of them,i we will suffer them to enjoy the provision of this world; and afterwards shall a grievous punishment from us be inflicted on them, in the life to come. This is a secret history, which we reveal unto thee: thou didst not know it, neither did thy people, before this. Wherefore persevere with patience: for the prosperous issue shall attend the pious. And unto the tribe of Ad we sent their brother Hud.k He said, O my people, worship GOD; ye have no GOD besides him: ye only imagine falsehood, in setting up idols and intercessors of your own making.
c This mountain is one of those which divide Armenia, on the south, from Mesopotamia, and that part of Assyria which is inhabited by the Curds, from whom the mountains took the name of Cardu, or Gardu, by the Greeks turned into Gordyæi, and other names.1 Mount al Jûdi (which name seems to be a corruption, though it be constantly so written by the Arabs, for Jordi, or Giordi) is also called Thamanin,2 probably from a town at the foot of it,3 so named from the number of persons saved in the ark, the word thamanin signifying eighty, and overlooks the country of Diyâr Rabîah, near the cities of Mawsel, Forda, and Jazîrat Ebn Omar, which last place one affirms to be but four miles from the place of the ark, and says that a Mohammedan temple was built there with the remains of that vessel, by the Khalif Omar Ebn Abd'alaziz, whom he by mistake calls Omar Ebn al Khattâb.4 The tradition which affirms the ark to have rested on these mountains, must have been very ancient, since it is the tradition of the Chaldeans themselves:5 the Chaldee paraphrasts consent to their opinion,6 which obtained very much formerly, especially among the eastern Christians.7 To confirm it, we are told that the remainders of the ark were to be seen on the Gordyæan mountains: Berosus and Abydenus both declare there was such a report in their time;8 the first observing that several of the inhabitants thereabouts scraped the pitch off the planks as a rarity, and carried it about them for an amulet: and the latter saying that they used the wood of the vessel against many diseases with wonderful success. The relics of the ark were also to be seen here in the time of Epiphanius, if we may believe him;9 and we are told the emperor Heraclius went from the town of Thamanin up to the mountain al Jûdi, and saw the place of the ark.10 There was also formerly a famous monastery, called the monastery of the ark, upon some of these mountains, where the Nestorians used to celebrate a feast day on the spot where they supposed the ark rested; but in the year of Christ 776, that monastery was destroyed by lightning, with the church, and a numerous congregation in it.11 Since which time it seems the credit of this tradition hath declined, and given place to another, which obtains at present, and according to which the ark rested on Mount Masis, in Armenia, called by the Turks Aghir dagh, or the heavy or great mountain, and situate about twelve leagues south-east of Erivan.12 d Noah here challenges GOD'S promise that he would save his family. e Being cut off from it on account of his infidelity. f According to a different reading, this passage may be rendered, For he hath acted unrighteously. g The Mohammedans say that Noah went into the ark on the tenth of Rajeb, and came out of it the tenth of al Moharram, which therefore became a fast. So that the whole time of Noah's being in the ark, according to them, was six months.1 h viz., Such of them as continued in their belief. i That is, such of his posterity as should depart from the true faith, and fall into idolatry. k See chapter 7, p. 111.
1 See Bochart. Phaleg. l. I, c. 3. 2 Geogr. Nub. p. 202. 3 Vide D'Herbel. Bibl. Orient. p. 404 and 676, and Agathiam, l. 14, p. 135. 4 Benjamin. Itiner. p. 61. 5 Berosus, apud Joseph. Antiq. l. I, c. 4. 6 Onkelos et Jonathan, in Gen. viii. 4. 7 Vide Eutych. Annal. p. 41. 8 Berosus, apud Joseph. ubi sup. Abydenus, apud Euseb. Præp. Ev. l. 9, c.4. 9 Epiph. Hæres. 18. 10 Elmacin. l. I, c. I. 11 Vide Chronic. Dionysii Patriarch. Jacobitar. apud Asseman. Bibl. Orient. t. 2, p. 113. 12 Al Beidâwi. 1 Idem. See D'Herbel. ubi sup.
O my people, I ask not of you for this my preaching, any recompense: my recompense do I expect from him only who hath created me. Will ye not therefore understand? O my people, ask pardon of your LORD; and be turned unto him: he will send the heaven to pour forth rain plentifully upon you,l and he will increase your strength by giving unto you farther strength:m therefore turn not aside, to commit evil. They answered, O Hud, thou hast brought us no proof of what thou sayest; therefore we will not leave our gods for thy saying, neither do we believe thee We say no other than that some of our gods have afflicted thee with evil.n He replied, Verily I call GOD to witness, and do ye also bear witness that I am clear of that which ye associate with God, besides him. Do ye all therefore join to devise a plot against me, and tarry not; for I put my confidence in GOD, my LORD and your LORD. There is no beast, but he holdeth it by its forelock:o verily my LORD proceedeth in the right way. 60 But if ye turn back, I have already declared unto you that with which I was sent unto you: and my LORD shall substitute another nation in your stead; and ye shall not hurt him at all: for my LORD is guardian over all things. And when our sentence came to be put in execution, we delivered Hud, and those who had believed with him,p through our mercy; and we delivered them from a grievous punishment. And this tribe of Ad wittingly rejected the signs of their LORD, and were disobedient unto his messengers, and they followed the command of every rebellious perverse person. Wherefore they were followed in this world by a curse, and they shall be followed by the same on the day of resurrection. Did not Ad disbelieve in their LORD? Was it not said, Away with Ad, the people of Hud? And unto the tribe of Thamud we sent their brother Saleh.q He said unto them, O my people, worship GOD; ye have no GOD besides him. It is he who hath produced you out of the earth, and hath given you an habitation therein. Ask pardon of him therefore, and be turned unto him; for my LORD is near, and ready to answer. They answered, O Saleh, thou wast a person on whom we placed our hopes before this.r Dost thou forbid us to worship that which our fathers worshipped? But we are certainly in doubt concerning the religion to which thou dost invite us, as justly to be suspected. Saleh said, O my people, tell me; if I have received an evident declaration from my LORD, and he hath bestowed on me mercy from himself; who will protect me from the vengeance of GOD, if I be disobedient unto him? For ye shall not add unto me, other than loss. And he said, O my people, this she-camel of GOD is a sign unto you; therefore dismiss her freely, that she may feed in GOD'S earth, and do her no harm, lest a swift punishment seize you.
l For the Adites were grievously distressed by a drought for three years.2 m By giving you children; the wombs of their wives being also rendered barren during the time of the drought, as well as their lands.3 n Or madness; having deprived thee of thy reason for the indignities thou hast offered them. o That is, he exerciseth an absolute power over it. A creature held in this manner being supposed to be reduced to the lowest subjection. p Who were in number four thousand.4 q See chapter 7, p. 112. r Designing to have made thee our prince, because of the singular prudence and other good qualities which we observed in thee; but thy dissenting from us in point of religious worship has frustrated those hopes.5
2 See the notes to cap. 7, p. 111. 3 Al Beidâwi. 4 Idem. 5 Idem.
Yet they killed her; and Saleh said, Enjoy yourselves in your dwellings for three days:s after which ye shall be destroyed. This is an infallible prediction. And when our decree came to be executed, we delivered Saleh and those who believed with him, through our mercy, from the disgrace of that day; for thy LORD is the strong, the mighty God. 70 But a terrible noise from heaven assailed those who had acted unjustly; and in the morning they were found in their houses, lying dead and prostrate: as though they had never dwelt therein. Did not Thamud disbelieve in their LORD? Was not Thamud cast far away? Our messengerst also came formerly unto Abraham, with good tidings: they said, Peace be upon thee. And he answered, and on you be Peace! And he tarried not, but brought a roasted calf. And when he saw that their hands did not touch the meat, he misliked them, and entertained a fear of them.u But they said, Fear not: for we are sent unto the people of Lot.x And his wife Sarah was standing by,y and she laughed;z and we promised her Isaac, and after Isaac, Jacob. She said, Alas! shall I bear a son, who am old; this my husband also being advanced in years?a Verily this would be a wonderful thing. The angels answered, Dost thou wonder at the effect of the command of GOD? The mercy of God and his blessings be upon you, the family of the house:b for he is praiseworthy, and to be glorified. And when his apprehension had departed from Abraham, and the good tidings of Isaac's birth had come unto him, he disputed with us concerning the people of Lot;c for Abraham was a pitiful, compassionate, and devout person. The angels said unto him, O Abraham, abstain from this; for now is the command of thy LORD come, to put their sentence in execution, and an inevitable punishment is ready to fall upon them.
s viz., Wednesday, Thursday, and Friday.1 See chapter 7, p. 113, note m. t These were the angels who were sent to acquaint Abraham with the promise of Isaac, and to destroy Sodom and Gomorrah. Some of the commentators pretend they were twelve, or nine, or ten in number; but others, agreeably to scripture, say they were but three, viz., Gabriel, Michael and Israfîl.2 u Apprehending they had some ill design against him, because they would not eat with him. x Being angels, whose nature needs not the support of food.3 y Either behind the curtain, or door of the tent; or else waiting upon them. z The commentators are so little acquainted with scripture, that, not knowing the true occasion of Sarah's laughter, they strain their invention to give some reason for it. One says that she laughed at the angels discovering themselves, and ridding Abraham and herself of their apprehensions; and another, that it was at the approaching destruction of the Sodomites (a very probable motive in one of her sex). Some, however, interpret the original word differently, and will have it that she did not laugh, but that her courses, which had stopped for several years, came upon her at this time, as a previous sign of her future conception.4 a Al Beidâwi writes that Sarah was then ninety or ninety-nine years old, and Abraham a hundred and twenty. b Or the stock whence all the prophets were to proceed for the future. Or the expression may perhaps refer to Abraham and Ismael's building the Caaba, which is often called, by way of excellence, the house. c That is, he interceded with us for them.5 Jallalo'ddin, instead of the numbers mentioned by Moses, says that Abraham first asked whether GOD would destroy those cities if three hundred righteous persons were found therein, and so fell successively to two hundred, forty, fourteen, and at last came to one: but there was not one righteous person to be found among them, except only Lot and his family.
1 Idem. 2 Idem, Jallalo'ddin. See Gen. xviii. 3 Idem. 4 Idem, Jallalo'ddin, al Zamakhshari. 5 Vide Gen. xviii. 23, &c.
And when our messengers came unto Lot, he was troubled for them,d and his arm was straightened concerning them;e and he said, This is a grievous day. 80 And his people came unto him, rushing upon him, and they had formerly been guilty of wickedness. Lot said unto them, O my people, these my daughters are more lawful for you: therefore fear GOD, and put me not to shame by wronging my guests. Is there not a man of prudence among you? They answered, Thou knowest that we have no need of thy daughters; and thou well knowest what we would have. He said, If I had strength sufficient to oppose you, or I could have recourse unto a powerful support, I would certainly do it. The angels said, O Lot, verily we are the messengers of thy LORD; they shall by no means come in unto thee.f Go forth, therefore, with thy family, in some part of the night, and let not any of you turn back: but as for thy wife,g that shall happen unto her, which shall happen unto them. Verily the prediction of their punishment shall be fulfilled in the morning: is not the morning near? And when our command came, we turned those cities upside down,h and we rained upon them stones of baked clay,i one following another, and being markedk from thy LORD; and they are not far distant from those who act unjustly.l And unto Madian we sent their brother Shoaib:m he said, O people, worship GOD: ye have no GOD but him: and diminish not measure and weight. Verily I see you to be in a happy condition:n but I fear for you the punishment of the day which will encompass the ungodly. O my people, give full measure and just weight; and diminish not unto men aught of their matters; neither commit injustice in the earth, acting corruptly. The residue which shall remain unto you as the gift of GOD, after ye shall have done justice to others, will be better for you, than wealth gotten by fraud, if ye be true believers. I am no guardian over you.
d Because they appeared in the shape of beautiful young men, which must needs tempt those of Sodom to abuse them.6 e i.e., He knew himself unable to protect them against the insults of his townsmen. f Al Beidâwi says that Lot shut his door, and argued the matter with the riotous assembly from behind it; but at length they endeavoured to get over the wall: whereupon Gabriel, seeing his distress, struck them on the face with one of his wings, and blinded them; so that they moved off, crying out for help, and saying that Lot had magicians in his house. g This seems to be the true sense of the passage; but according to a different reading of the vowel, some interpret it, Except thy wife; the meaning being that Lot is here commanded to take his family with him except his wife. Wherefore the commentators cannot agree whether Lot's wife went forth with him or not; some denying it, and pretending that she was left behind and perished in the common destruction; and others affirming it, and saying that when she heard the noise of the storm and overthrow of the cities, she turned back lamenting their fate, and was immediately struck down and killed by one of the stones mentioned a little lower.1 A punishment she justly merited for her infidelity and disobedience to her husband.2 h For they tell us that Gabriel thrust his wing under them, and lifted them up so high, that the inhabitants of the lower heaven heard the barking of the dogs and the crowing of the cocks; and then, inverting them, threw them down to the earth.3 i The kiln wherein they were burned some imagine to have been hell. k That is, as some suppose, streaked with white and red, or having some other peculiar mark to distinguish them from ordinary stones. But the common opinion is that each stone had the name of the person who was to be killed by it written thereon.4 The army of Abraha al Ashram was also destroyed by the same kind of stones. l This is a kind of threat to other wicked persons, and particularly to the infidels of Mecca, who deserved and might justly apprehend the same punishment. m See chap. 7, p. 113, &c. n That is, enjoying plenty of all things; and therefore having the less occasion to defraud one another, and being the more strongly bound to be thankful and obedient unto GOD.
6 Jallalo'ddin, al Beidâwi. Vide Joseph. Ant. l. I, c. II. 1 Idem interpretes. 2 See cap. 66. 3 Jallalo'ddin, al Beidâwi. 4 Idem.
They answered, O Shoaib, do thy prayers enjoin thee, that we should leave the gods which our fathers worshipped; or that we should not do what we please with our substance?o Thou only, it seems, art the wise person, and fit to direct. 90 He said, O my people, tell me: if I have received an evident declaration from my LORD, and he hath bestowed on me an excellent provision, and I will not consent unto you in that which I forbid you; do I seek any other than your reformation, to the utmost of my power? My support is from GOD alone: on him do I trust, and unto him do I turn me. O my people, let not your opposing of me draw on you a vengeance like unto that which fell on the people of Noah, or the people of Hud, or the people of Saleh: neither was the people of Lot far distant from you.p Ask pardon, therefore, of your LORD; and be turned unto him: for my LORD is merciful and loving. They answered, O Shoaib, we understand not much of what thou sayest; and we see thee to be a man of no powerq among us: if it had not been for the sake of thy family,r we had surely stoned thee, neither couldst thou have prevailed against us. Shoaib said, O my people, is my family more worthy in your opinion than GOD? and do ye cast him behind you with neglect? Verily my LORD comprehendeth that which ye do. O my people, do ye work according to your condition; I will surely work according to my duty.s And ye shall certainly know on whom will be inflicted a punishment which shall cover him with shame, and who is a liar. Wait, therefore, the event; for I also will wait it with you. Wherefore, when our decree came to be executed, we delivered Shoaib and those who believed with him, through our mercy: and a terrible noise from Heaven assailed those who had acted unjustly; and in the morning they were found in their houses lying dead and prostrate, as though they had never dwelt therein. Was not Madian removed from off the earth, as Thamud had been removed? And we formerly sent Moses with our signs, and manifest power unto Pharaoh and his princes;t but they followed the command of Pharaoh; although the command of Pharaoh did not direct them aright. 100 Pharaoh shall precede his on the day of resurrection, and he shall lead them into hell fire; an unhappy way shall it be which they shall be led. They were followed in this life by a curse, and on the day of resurrection miserable shall be the gift which shall be given them. This is a part of the histories of the cities, which we rehearse unto thee. Of them there are some standing; and others which are utterly demolished.u
o For this liberty they imagined was taken from them, by his prohibition of false weights and measures, or to diminish or adulterate their coin.5 p For Sodom and Gomorrah were situate not a great way from you, and their destruction happened not many ages ago; neither did they deserve it, on account of their obstinacy and wickedness, much more than yourselves. q The Arabic word daîf, weak, signifying also, in the Hamyaritic dialect, blind, some suppose that Shoaib was so, and that the Midianites objected that to him as a defect which disqualified him for the prophetic office. r i.e., For the respect we bear to thy family and relations, whom we honour as being of our religion, and not for any apprehension we have of their power to assist you against us. The original word, here translated family, signifies any number from three to seven or ten, but not more.6 s See chapter 6, p. 101, note o. t See chapter 7, p. 115, &c. u Literally, mown down; the sentence presenting the different images of corn standing, and cut down, which is also often used by the sacred writers.
5 Al Beidâwi. 6 Idem.
And we treated them not unjustly, but they dealt unjustly with their own souls: and their gods which they invoked, besides GOD, were of no advantage unto them at all, when the decree of thy LORD came to be executed on them, neither were they any other than a detriment unto them. And thus was the punishment of thy LORD inflicted, when he punished the cities which were unjust; for his punishment is grievous and severe. Verily herein is a sign unto him who feareth the punishment of the last day: that shall be a day, whereon all men shall be assembled, and that shall be a day whereon witness shall be borne; we defer it not, but to a determined time. When that day shall come, no soul shall speak to excuse itself, or to intercede for another, but by the permission of God. Of them, one shall be miserable, and another shall be happy. And they who shall be miserable, shall be thrown into hell fire; there shall they wail and bemoan themselves:x they shall remain therein so long as the heavens and the earth shall endure;y except what thy LORD shall please to remit of their sentence;z for thy LORD effecteth that which he pleaseth. 110 But they who shall be happy, shall be admitted into paradise; they shall remain therein so long as the heavens and the earth endure: besides what thy LORD shall please to add unto their bliss; a bounty which shall not be interrupted. Be not therefore in doubt concerning that which these men worship: they worship no other than what their fathers worshipped before them; and we will surely give them their full portion, not in the least diminished. We formerly gave unto Moses the book of the law; and disputes arose among his people concerning it: and unless a previous decree had proceeded from thy LORD, to bear with them during this life, the matter had been surely decided between them. And thy people are also jealous and in doubt concerning the Koran. But unto every one of them will thy LORD render the reward of their works; for he well knoweth that which they do. Be thou steadfast, therefore, as thou hast been commanded; and let him also be steadfast who shall be converted with thee; and transgress not; for he seeth that which ye do. And incline not unto those who act unjustly, lest the fire of hell touch you: for ye have no protectors, except GOD; neither shall ye be assisted against him. Pray regularly morning and evening;a and in the former part of the night,b for good works drive away evils. This is an admonition unto those who consider: wherefore persevere with patience; for GOD suffereth not the reward of the righteous to perish.
x The two words in the original signify properly the vehement drawing in and expiration of one's breath, which is usual to persons in great pain and anguish; and particularly the reciprocation of the voice of an ass when he brays. y This is not to be strictly understood as if either the punishment of the damned should have an end, or the heavens and the earth should endure for ever; the expression being only used by way of image or comparison, which need not agree in every point with the thing signified. Some, however, think the future heavens and earth, into which the present shall be changed, are here meant.1 z See the Prelim. Disc. Sect. IV. p. 72, 73. a Literally, in the two extremities of the day. b That is, after sunset and before supper, when the Mohammedans say their fourth prayer, called by them Salât al moghreb, or the evening prayer.2
1 Al Beidâwi. 2 Idem.
Were such of the generations before you, endued with understanding and virtue, who forbade the acting corruptly in the earth, any more than a few only of those whom we delivered; but they who were unjust followed the delights which they enjoyed in this world,c and were wicked doers:d and thy LORD was not of such a disposition as to destroy the cities unjustly,e while their inhabitants behaved themselves uprightly. 120 And if thy LORD pleased, he would have made all men of one religion: but they shall not cease to differ among themselves, unless those on whom thy LORD shall have mercy: and unto this hath he created them; for the word of thy LORD shall be fulfilled, when he said, Verily I will fill hell altogether with genii and men. The whole which we have related of the histories of our apostles do we relate unto thee, that we may confirm thy heart thereby; and herein is the truth come unto thee, and an admonition, and a warning unto the true believers. Say unto those who believe not, Act ye according to your condition; we surely will act according to our duty:f and wait the issue; for we certainly wait it also. Unto GOD is known that which is secret in heaven and earth; and unto him shall the whole matter be referred. Therefore worship him, and put thy trust in him; for thy LORD is not regardless of that which ye do.
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XII. ENTITLED, JOSEPH;g REVEALED AT MECCA
IN THE NAME OF THE MOST MERCIFUL GOD.
AL. R.h These are the signs of the perspicuous book; which we have sent down in the Arabic tongue, that, peradventure, ye might understand. We relate unto thee a most excellent history, by revealing unto thee this Korân,i whereas thou wast before one of thek negligent.
c Making it their sole business to please their luxurious desires and appetites, and placing their whole felicity therein. d Al Beidâwi says that this passage gives the reason why the nations were destroyed of old; viz., for their violence and injustice, their following their own lusts, and for their idolatry and unbelief. e Or, as the commentator just named explains it, for their idolatry only, when they observed justice in other respects. f See chapter 6, p. 110, note o. g The Koreish, thinking to puzzle Mohammed, at the instigation and by the direction of certain Jewish Rabbins, demanded of him how Jacob's family happened to go down into Egypt, and that he would relate to them the history of Joseph, with all its circumstances: whereupon he pretended to have received this chapter from heaven, containing the story of that patriarch.1 It is said, however, to have been rejected by two Mohammedan sects, branches of the Khârejites, called the Ajâredites and the Maimûnians, as apocryphal and spurious. h See the Prelim. Disc. p. 46, &c. i Or this particular chapter. For the word Korân, as has been elsewhere observed,2 properly signifying no more than a reading or lecture, is often used to denote, not only the whole volume, but any distinct chapter or section of it. k i.e., So far from being acquainted with the story, that it never so much as entered into thy thoughts; a certain argument, says al Beidâwi, that it must have been revealed to him from heaven.
1 Al Beidâwi. 2 Prelim. Disc. Sect. III. p. 44.
When Joseph said unto his father,l O my father, verily I saw in my dream eleven stars,m and the sun and the moon; I saw them make obeisance unto me: Jacob said, O my child, tell not thy vision to thy brethren, lest they devise some plot against thee;n for the devil is a professed enemy unto man; and thus, according to thy dream, shall thy LORD choose thee, and teach thee the interpretation of dark sayings,o and he shall accomplish his favor upon thee and upon the family of Jacob, as he hath formerly accomplished it upon thy fathers Abraham and Isaac; for thy LORD is knowing and wise. Surely in the history of Joseph and his brethren there are signs of God's providence to the inquisitive; when they said to one another, Joseph and his brotherp are dearer to our father than we, who are the greater number: our father certainly maketh a wrong judgment. Wherefore slay Joseph, or drive him into some distant or desert part of the earth, and the face of your father shall be cleared towards you;q and ye shall afterwards be people of integrity. 10 One of themr spoke and said; Slay not Joseph, but throw him to the bottom of the well; and some travellers will take him up, if ye do this. They said unto Jacob, O father, why dost thou not intrust Joseph with us, since we are sincere well-wishers unto him? Send him with us to-morrow, into the field, that he may divert himself, and sport,s and we will be his guardians. Jacob answered, It grieveth me that ye take him away; and I fear lest the wolf devour him,t while ye are negligent of him. They said, Surely if the wolf devour him, when there are so many of us, we shall be weak indeed.u
l Who was Jacob, the son of Isaac, the son of Abraham.3 m The commentators give us the names of these stars (which I think it needless to trouble the reader with), as Mohammed repeated them, at the request of a Jew, who thought to entrap him by the question.2 n For they say, Jacob, judging that Joseph's dream portended his advancement above the rest of the family, justly apprehended his brethren's envy might tempt them to do him some mischief. o That is, of dreams; or, as others suppose, of the profound passages of scripture, and all difficulties respecting either religion or justice. p viz., Benjamin, his brother by the same mother. q Or, he will settle his love wholly upon you, and ye will have no rival in his favour. r This person, as some say, was Judah, the most prudent and noble- minded of them all; or, according to others, Reuben, whom the Mohammedan writers call Rubîl.3 And both these opinions are supported by the account of Moses, who tells us that Reuben advised them not to kill Joseph, but to throw him into a pit privately, intending to release him;4 and that afterwards Judah, in Reuben's absence, persuaded them not to let him die in the pit, but to sell him to the Ishmaelites.5 s Some copies read, in the first person plural, that we may divert ourselves, &c. t The reason why Jacob feared this beast in particular, as the commentators say, was, either because the land was full of wolves, or else because Jacob had dreamed he saw Joseph devoured by one of those creatures.6 u i.e., It will be an instance of extreme weakness and folly in us, and we shall be justly blamed for his loss.
1 Al Beidâwi, &c. 2 Idem, al Zamakhshari. 3 Idem. 4 Gen. xxxvii. 21, 22. 5 Ibid. v. 26, 27. 6 Al Beidâwi, Jallalo'ddin, al Zamakhshari.
And when they had carried him with them, and agreed to set him at the bottom of the well,x they executed their design: and we sent a revelation unto him,y saying, Thou shalt hereafter declare this their action unto them; and they shall not perceive thee to be Joseph. And they came to their father at even, weeping, and said, Father, we went and ran races with one another,z and we left Joseph with our baggage, and the wolf hath devoured him; but thou wilt not believe us, although we speak the truth. And they produced his inner garment stained with false blood. Jacob answered, Nay, but ye yourselves have contrived the thing for your own sakes:a however patience is most becoming, and GOD'S assistance is to be implored to enable me to support the misfortune which ye relate. And certain travellersb came, and sent onec to draw water for them; and he let down his bucket,d and said, Good news!e this is a youth. And they concealed him,f that they might sell him as a piece of merchandise: but GOD knew that which they did. 20 And they sold him for a mean price, for a few pence,g and valued him lightly. And the Egyptian who bought himh said to his wife,i Use him honourably; peradventure he may be serviceable to us, or we may adopt him for our son.k Thus did we prepare an establishment for Joseph in the earth, and we taught him the interpretation of dark sayings: for GOD is well able to effect his purpose; but the greater part of men do not understand.
x This well, say some, was a certain well near Jerusalem, or not far from the river Jordan; but others call it the well of Egypt or Midian. The commentators tell us that, when the sons of Jacob had gotten Joseph with them in the field, they began to abuse and to beat him so unmercifully, that they had killed him, had not Judah, on his crying out for help, insisted on the promise they had made not to kill him, but to cast him into the well. Whereupon they let him down a little way; but, as he held by the sides of the well, they bound him, and took off his inner garment, designing to stain it with blood, to deceive their father. Joseph begged hard to have his garment returned him, but to no purpose, his brothers telling him, with a sneer, that the eleven stars and the sun and the moon might clothe him and keep him company. When they had let him down half-way, they let him fall thence to the bottom, and, there being water in the well (though the scripture says the contrary), he was obliged to get upon a stone, on which, as he stood weeping, the angel Gabriel came to him with the revelation mentioned immediately.1 y Joseph being then but seventeen years old, al Beidâwi observes that herein he resembled John the Baptist and Jesus, who were also favoured with the divine communication very early. The commentators pretend that Gabriel also clothed him in the well with a garment of silk of paradise. For they say that when Abraham was thrown into the fire by Nimrod,2 he was stripped; and that Gabriel brought this garment and put it on him; and that from Abraham it descended to Jacob, who folded it up and put it into an amulet, which he hung about Joseph's neck, whence Gabriel drew it out.3 z These races they used by way of exercise; and the commentators generally understand here that kind of race wherein they also showed their dexterity in throwing darts, which is still used in the east. a This Jacob had reason to suspect, because, when the garment was brought to him, he observed that, though it was bloody, yet it was not torn.4 b viz., A caravan or company travelling from Midian to Egypt, who rested near the well three days after Joseph had been thrown into it. c The commentators are so exact as to give us the name of this man, who, as they pretend, was Malec Ebn Dhór, of the tribe of Khozâah.5 d And Joseph, making use of the opportunity, took hold of the cord, and was drawn up by the man. e The original words are Ya boshra: the latter of which some take for the proper name of the water-drawer's companion, whom he called to his assistance; and then they must be translated, O Boshra. f The expositors are not agreed whether the pronoun they relates to Malec and his companions or to Joseph's brethren. They who espouse the former opinion say that those who came to draw water concealed the manner of their coming by him from the rest of the caravan, that they might keep him to themselves, pretending that some people of the place had given him to them to sell for them in Egypt. And they who prefer the latter opinion tell us that Judah carried victuals to Joseph every day while he was in the well, but not finding him there on the fourth day, he acquainted his brothers with it; whereupon they all went to the caravan and claimed Joseph as their slave, he not daring to discover that he was their brother, lest something worse should befall him; and at length they agreed to sell him to them.6 g Namely, twenty or twenty-two dirhems, and those not of full weight neither; for having weighed one ounce of silver only, the remainder was paid by tale, which is the most unfair way of payment.1 h His name was Kitfîr, or Itfîr (a corruption of Potiphar); and he was a man of great consideration, being superintendent of the royal treasury.2 The commentators say that Joseph came into his service at seventeen, and lived with him thirteen years; and that he was made prime minister in the thirty-third year of his age, and died at a hundred and twenty. They who suppose Joseph was twice sold differ as to the price the Egyptian paid for him; some saying it was twenty dinârs of gold, a pair of shoes, and two white garments; and others, that it was a large quantity of silver or of gold. i Some call her Raïl; but the name she is best known by is that of Zoleikha. k Kitfîr having no children. It is said that Joseph gained his master's good opinion so suddenly by his countenance, which Kitfîr, who, they pretend, had great skill in physiognomy, judged to indicate his prudence and other good qualities.
1 Idem. 2 See cap. 21. 3 Al Beidâwi, al Zamakhshari. 4 Al Beidâwi. 5 Idem. 6 Idem. 1 Al Beidâwi. 2 Idem.
And when he had attained his age of strength, we bestowed on him wisdom, and knowledge; for thus do we recompense the righteous. And she, in whose house he was, desired him to lie with her; and she shut the doors and said, Come hither. He answered, GOD forbid! verily my lordl hath made my dwelling with him easy; and the ungrateful shall not prosper. But she resolved within herself to enjoy him, and he would have resolved to enjoy her, had he not seen the evident demonstration of his LORD.m So we turned away evil and filthiness from him, because he was one of our sincere servants. And they ran to get one before the other to the door;n and she rent his inner garment behind. And they met her lord at the door. She said, What shall be the reward of him who seeketh to commit evil in thy family, but imprisonment, and a painful punishment? And Joseph said, She asked me to lie with her. And a witness of her familyo bore witness, saying, If his garment be rent before, she speaketh truth, and he is a liar: but if his garment be rent behind, she lieth, and he is a speaker of truth. And when her husband saw that his garment was torn behind, he said, This is a cunning contrivance of your sex; for surely your cunning is great. O Joseph, take no farther notice of this affair: and thou, O woman, ask pardon for thy crime; for thou art a guilty person. 30 And certain women said publiclyp in the city, The nobleman's wife asked her servant to lie with her; he hath inflamed her breast with his love; and we perceive her to be in manifest error.
l viz., Kitfîr. But others understand it to be spoken of GOD. m That is, had he not seriously considered the filthiness of whoredom, and the great guilt thereof. Some, however, suppose that the words mean some miraculous voice or apparition, sent by GOD to divert Joseph from executing the criminal thoughts which began to possess him. For they say that he was so far tempted with his mistress's beauty and enticing behaviour that he sat in her lap, and even began to undress himself, when a voice called to him, and bade him beware of her; but he taking no notice of this admonition, though it was repeated three times, at length the angel Gabriel, or, as others will have it, the figure of his master, appeared to him: but the more general opinion is that it was the apparition of his father Jacob, who bit his fingers' ends, or, as some write, struck him on the breast, whereupon his lubricity passed out at the ends of his fingers.3 For this fable, so injurious to the character of Joseph, the Mohammedans are obliged to their old friends the Jews,4 who imagine that he had a design to lie with his mistress, from these words of Moses,5 And it came to pass-that Joseph went into the house to do his business, &c. n He flying from her, and she running after to detain him. o viz., A cousin of hers, who was then a child in the cradle.6 p These women, whose tongues were so free with Zoleikha's character on this occasion, were five in number, and the wives of so many of the king's chief officers-viz., his chamberlain, his butler, his baker, his jailer, and his herdsman.1
3 Idem, al Zamakhshari, Jallalo'ddin, Yahya. 4 Talm. Babyl. Sed. Nashim, p. 36. Vide Bartolocc. Bibl. Rabb. part iii. p. 509. 5 Gen. xxxix. II. 6 Supra citati interpretes 1 Al Beidâwi.
And when she heard of their subtle behaviour, she sent unto them,q and prepared a banquet for them, and she gave to each of them a knife; and she said unto Joseph, Come forth unto them. And when they saw him, they praised him greatly;r and they cut their own hands,s and said, O GOD! this is not a mortal; he is no other than an angel, deserving the highest respect. And his mistress said, This is he, for whose sake ye blamed me: I asked him to lie with me, but he constantly refused. But if he do not perform that which I command him, he shall surely be cast into prison, and he shall be made one of the contemptible. Joseph said, O LORD, a prison is more eligible unto me than the crime to which they invite me; but unless thou turn aside their snares from me, I shall youthfully incline unto them, and I shall become one of the foolish. Wherefore his LORD heard him, and turned aside their snare from him; for he both heareth and knoweth. And it seemed good unto themt even after they had seen the signs of innocency, to imprison him for a time. And there entered into the prison with him two of the king's servants.u One of themx said, it seemed to me in my dream that I pressed wine out of grapes. And the other said, It seemed unto me in my dream that I carried bread on my head, whereof the birds did eat. Declare unto us the interpretation of our dreams, for we perceive that thou art a beneficent person. Joseph answered, No food, wherewith ye may be nourished, shall come unto you, but I will declare unto you the interpretation thereof, before it come unto you.y This knowledge is a part of that which my LORD hath taught me: for I have left the religion of people who believe not in GOD, and who deny the life to come; and I follow the religion of my fathers, Abraham, and Isaac, and Jacob. It is not lawful for us to associate anything with GOD. This knowledge of the divine unity hath been given us of the bounty of GOD towards us, and towards mankind; but the greater part of men are not thankful. O my fellow-prisoners, are sundry lords better, or the only true and mighty GOD? 40 Ye worship not, besides him other than the names which ye have named,z ye and your fathers, concerning which GOD hath sent down no authoritative proof: yet judgment belongeth unto GOD alone; who hath commanded that ye worship none besides him. This is the right religion; but the greater part of men know it not.
q The number of all the women invited was forty, and among them were the five ladies above mentioned.2 r The old Latin translators have strangely mistaken the sense of the original word acbarnaho, which they render menstruatoe sunt; and then rebuke Mohammed for the indecency, crying out demurely in the margin, O fodum et obsconum prophetam! Erpenius3 thinks that there is not the least trace of such a meaning in the word; but he is mistaken: for the verb cabara in the fourth conjugation, which is here used, has that import, though the subjoining of the pronoun to it here (which possibly the Latin translators did not observe) absolutely overthrows that interpretation. s Through extreme surprise at the wonderful beauty of Joseph; which surprise Zoleikha foreseeing, put knives into their hands, on purpose that this accident might happen. Some writers have observed, on occasion of this passage, that it is customary in the east for lovers to testify the violence of their passion by cutting themselves, as a sign that they would spend their blood in the service of the person beloved; which is true enough, but I do not find that any of the commentators suppose these Egyptian ladies had any such design. t That is, to Kitfîr and his friends. The occasion of Joseph's imprisonment is said to be, either that they suspected him to be guilty, notwithstanding the proofs which had been given of his innocence, or else that Zoleikha desired it, feigning, to deceive her husband, that she wanted to have Joseph removed from her sight, till she could conquer her passion by time; though her real design was to force him to compliance. u viz., His chief butler and baker, who were accused of a design to poison him. x Namely, the butler. y The meaning of this passage seems to be, either that Joseph, to show he used no arts of divination or astrology, promises to interpret their dreams to them immediately, even before they should eat a single meal; or else, he here offers to prophesy to them beforehand, the quantity and quality of the victuals which should be brought them, as a taste of his skill. z See c. 7, p. 111, note d.
2 Idem. 3 In not. ad Hist. Josephi.
O my fellow-prisoners, verily the one of you shall serve wine unto his lord, as formerly; but the other shall be crucified, and the birds shall eat from off his head. The matter is decreed, concerning which ye seek to be informed. And Joseph said unto him whom he judged to be the person who should escape of the two, Remember me in the presence of thy lord. But the devil caused him to forget to make mention of Joseph unto his lord;a wherefore he remained in the prison some years.b And the king of Egyptc said, Verily, I saw in my dream seven fat kine, which seven lean kine devoured, and seven green ears of corn, and other seven withered ears. O nobles, expound my vision unto me, if ye be able to interpret a vision. They answered, They are confused dreams, neither are we skilled in the interpretation of such kind of dreams. And Joseph's fellow-prisoner who had been delivered, said, (for he remembered Joseph after a certain space of time,) I will declare unto you the interpretation thereof; wherefore let me go unto the person who will interpret it unto me. And he went to the prison, and said, O Joseph, thou man of veracity, teach us the interpretation of seven fat kine, which seven lean kine devoured; and of seven green ears of corn, and other seven withered ears, which the king saw in his dream; that I may return unto the men who have sent me, that peradventure they may understand the same. Joseph answered, Ye shall sow seven years as usual: and the corn which ye shall reap, do ye leave in its ear,d except a little whereof ye may eat. Then shall there come, after this, seven grievous years of famine, which shall consume what ye shall have laid up as a provision for the same, except a little which ye shall have kept. Then shall there come, after this, a year wherein men shall have plenty of rain,e and wherein they shall press wine and oil.
a According to the explication of some, who take the pronoun him to relate to Joseph, this passage may be rendered, But the devil caused him (i.e., Joseph) to forget to make his application unto his Lord; and to beg the good offices of his fellow-prisoner for his deliverance, instead of relying on GOD alone, as it became a prophet, especially, to have done.1 b The original word signifying any number from three to nine or ten, the common opinion is that Joseph remained in prison seven years, though some say he was confined no less than twelve years.2 c This prince, as the oriental writers generally agree, was Riyân, the son of al Walîd, the Amalekite,3 who was converted by Joseph to the worship of the true GOD, and died in the lifetime of that prophet. But some pretend that the Pharaoh of Joseph and of Moses were one and the same person, and that he lived (or rather reigned) four hundred years.4 d To preserve it from the weevil.5 e Notwithstanding what some ancient authors write to the contrary,6 it often rains in winter in the lower Egypt, and even snow has been observed to fall at Alexandria, contrary to the express assertion of Seneca.7 In the upper Egypt, indeed, towards the cataracts of Nile, it rains very seldom.8 Some, however, suppose that the rains here mentioned are intended of those which should fall in Ethiopia, and occasion the swelling of the Nile, the great cause of the fertility of Egypt; or else of those which should fall in the neighbouring countries, which were also afflicted with famine during the same time.
1 Al Beidâwi. 2 Idem, Jallalo'ddin. 3 See the Prelim. Disc. p. 7. 4 Al Beidâwi. See c. 7, p. 115, note d. 5 Idem. 6 Plato, in Timæo. Pomp. Mela. 7 Nat. Quæst. l. 4. 8 See Greaves's Descr. of the Pyramids, p. 74, &c. Ray's Collection of Travels, tom. ii. p. 92.
50 And when the chief butler had reported this, the king said, Bring him unto me. And when the messenger came unto Joseph, he said, Return unto thy lord, and ask of him, what was the intent of the women who cut their hands;f for my LORD well knoweth the snare which they laid for me.g And when the women were assembled before the king, he said unto them, What was your design, when ye solicited Joseph to unlawful love? They answered, GOD be praised! we know not any ill of him. The nobleman's wife said, Now is the truth become manifest: I solicited him to lie with me; and he is one of those who speak truth. And when Joseph was acquainted therewith, he said, This discovery hath been made, that my lord might know that I was not unfaithful unto him in his absence, and that God directeth not the plot of the deceivers. Neither do I absolutely justify myself:h since every soul is prone unto evil, except those on whom my LORD shall show mercy; for my LORD is gracious and merciful. And the king said, Bring him unto me: I will take him into my own peculiar service. And when Joseph was brought unto the king, and he had discoursed with him, he said, Thou art this day firmly established with us, and shalt be intrusted with our affairs.i Joseph answered, Set me over the storehouses of the land; for I will be a skilful keeper thereof. Thus did we establish Joseph in the land, that he might provide himself a dwelling therein, where he pleased. We bestow our mercy on whom we please, and we suffer not the reward of the righteous to perish: and certainly the reward of the next life is better, for those who believe, and fear God.
f Joseph, it seems, cared not to get out of prison till his innocence was publicly known and declared. It is observed by the commentators that Joseph does not bid the messenger move the king to inform himself of the truth of the affair, but bids him directly to ask the king, to incite him to make the proper inquiry with the greater earnestness. They also observe that Joseph takes care not to mention his mistress, out of respect and gratitude for the favours he had received while in her house.1 g Endeavouring both by threats and persuasion to entice me to commit folly with my mistress. h According to a tradition of Ebn Abbâs, Joseph had no sooner spoken the foregoing words, asserting his innocency, than Gabriel said to him, What, not when thou wast deliberating to lie with her? Upon which Joseph confessed his frailty.2 i The commentators say that Joseph being taken out of prison, after he had washed and changed his clothes, was introduced to the king, whom he saluted in the Hebrew tongue, and on the king's asking what language that was, he answered that it was the language of his fathers. This prince, they say, understood no less than seventy languages, in every one of which he discoursed with Joseph, who answered him in the same; at which the king greatly marvelling, desired him to relate his dream, which he did, describing the most minute circumstances: whereupon the king placed Joseph by him on his throne, and made him his Wazîr, or chief minister. Some say that his master Kitfîr dying about this time, he not only succeeded him in his place, but, by the king's command, married the widow, his late mistress, whom he found to be a virgin, and who bare him Ephraim and Manasses.3 So that according to this tradition, she was the same woman who is called Asenath by Moses. This supposed marriage, which authorized their amours, probably encouraged the Mohammedan divines to make use of the loves of Joseph and Zoleikha, as an allegorical emblem of the spiritual love between the Creator and the creature, GOD and the soul; just as the Christians apply the Song of Solomon to the same mystical purpose.4
1 Al Beidâwi, &c. 2 Idem, &c. 3 Idem, Kitab Tafasir, &c. 4 Vide D'Herbelot. Bibl. Orient. Art. Jousouf.
Moreover, Joseph's brethren came,k and went in unto him; and he knew them, but they knew not him. And when he had furnished them with their provisions, he said, Bring unto me your brother, the son of your father; do ye not see that I give full measure, and that I am the most hospitable receiver of guests? 60 But if ye bring him not unto me, there shall be no corn measured unto you from me, neither shall ye approach my presence. They answered, We will endeavor to obtain him of his father, and we will certainly perform what thou requirest. And Joseph said to his servants, Put their money,l which they have paid for their corn; into their sacks, that they may perceive it, when they shall be returned to their family: peradventure they will come back unto us. And when they were returned unto their father, they said, O father, it is forbidden to measure out corn unto us any more, unless we carry our brother Benjamin with us: wherefore send our brother with us, and we shall have corn measured unto us; and we will certainly guard him from any mischance. Jacob answered, Shall I trust him with you with any better success than I trusted your brother Joseph with you heretofore? But GOD is the best guardian; and he is the most merciful of those that show mercy. And when they opened their provision, they found their money had been returned unto them; and they said, O father, what do we desire farther? this our money hath been returned unto us; we will therefore return, and provide corn for our family: we will take care of our brother; and we shall receive a camel's burden more than we did the last time. This is a small quantity.m Jacob said, I will by no means send him with you, until ye give me a solemn promise, and swear by GOD that ye will certainly bring him back unto me, unless ye be encompassed by some inevitable impediment. And when they had given him their solemn promise, he said, GOD is witness of what we say. And he said, My sons, enter not into the city by one and the same gate; but enter by different gates. But this precaution will be of no advantage unto you against the decree of GOD; for judgment belongeth unto GOD alone: in him do I put my trust, and in him let those confide who seek in whom to put their trust.
k Joseph, being made Wazîr, governed with great wisdom; for he not only caused justice to be impartially administered, and encouraged the people to industry and the improvement of agriculture during the seven years of plenty, but began and perfected several works of great benefit; the natives at this day ascribing to the patriarch Joseph almost all the ancient works of public utility throughout the kingdom; as particularly the rendering the province of al Feyyûm, from a standing pool or marsh, the most fertile and best cultivated land in all Egypt.5 When the years of famine came, the effects of which were felt not only in Egypt, but in Syria and the neighbouring countries, the inhabitants were obliged to apply to Joseph for corn, which he sold to them, first for their money, jewels, and ornaments, then for their cattle and lands, and at length for their persons; so that all the Egyptians in general became slaves to the king, though Joseph, by his consent, soon released them, and returned them their substance. The dearth being felt in the land of Canaan, Jacob sent all his sons, except only Benjamin, into Egypt for corn. On their arrival, Joseph (who well knew them) asked them who they were, saying he suspected them to be spies; but they told him they came only to buy provisions, and that they were all the sons of an ancient man, named Jacob, who was also a prophet. Joseph then asked how many brothers there were of them; they answered, Twelve; but that one of them had been lost in a desert. Upon which he inquired for the eleventh brother, there being no more than ten of them present. They said he was a lad, and with their father, whose fondness for him would not suffer him to accompany them in their journey. At length Joseph asked them who they had to vouch for their veracity; but they told him they knew no man who could vouch for them in Egypt. Then, replied he, one of you shall stay behind with me as a pledge, and the others may return home with their provisions; and when ye come again, ye shall bring your younger brother with you, that I may know ye have told me the truth. Whereupon, it being in vain to dispute the matter, they cast lots who should stay behind, and the lot fell upon Simeon. When they departed, Joseph gave each of them a camel, and another for their brother.1 l The original word signifying not only money, but also goods bartered or given in exchange for other merchandise, some commentators tell us, that they paid for their corn, not in money, but in shoes and dressed skins,2 m The meaning may be, either that the corn they now brought was not sufficient for the support of their families, so that it was necessary for them to take another journey, or else, that a camel's load, more or less, was but a trifle to the king of Egypt. Some suppose these to be the words of Jacob, declaring it was too mean a consideration to induce him to part with his son.
5 Vide Golii not. in Alfragan. p. 175, &c. Kircher. Oedip. Ægypt vol. i. p. 8. Lucas, Voy. tom. ii. p. 205, and tom. iii. p. 53. 1 Al Beidâwi. 2 Idem.
And when they entered the city, as their father had commanded them, it was of no advantage unto them against the decree of GOD; and the same served only to satisfy the desire of Jacob's soul, which he had charged them to perform: for he was endued with knowledge of that which we had taught him; but the greater part of men do not understand. And when they entered into the presence of Joseph, he received his brother Benjamin as his guest, and said, Verily I am thy brother,n be not therefore afflicted for that which they have committed against us. 70 And when he had furnished them with their provisions, he put his cupo in his brother Benjamin's sack. Then a crier cried after them, saying, O company of travellers, ye are surely thieves. They said, (and turned back unto them,) What is it that ye miss? They answered, We miss the prince's cup: and unto him who shall produce it, shall be given a camel's load of corn, and I will be surety for the same. Joseph's brethren replied, By GOD, ye do well know, that we come not to act corruptly in the land,p neither are we thieves. The Egyptians said, What shall be the reward of him, who shall appear to have stolen the cup, if ye be found liars? Joseph's brethren answered, As to the reward of him, in whose sack it shall be found, let him become a bondman in satisfaction of the same: thus do we reward the unjust, who are guilty of theft.q Then he began by their sacks, before he searched the sack of his brother;r and he drew out the cup from his brother's sack. Thus did we furnish Joseph with a stratagem. It was not lawful for him to take his brother for a bondman, by the law of the king of Egypt,s had not GOD pleased to allow it, according to the offer of his brethren. We exalt to degrees of knowledge and honour whom we please: and there is one who is knowing above all those who are endued with knowledge. His brethren said, If Benjamin be guilty of theft, his brother Joseph hath been also guilty of theft heretofore.t But Joseph concealed these things in his mind, and did not discover them unto them: and he said within himself, Ye are in a worse condition than us two; and GOD best knoweth what ye discourse about.
n It is related that Joseph, having invited his brethren to an entertainment, ordered them to be placed two and two together, by which means Benjamin, the eleventh, was obliged to sit alone, and bursting into tears, said, If my brother Joseph were alive, he would have sat with me. Whereupon Joseph ordered him to be seated at the same table with himself, and when the entertainment was over, dismissed the rest, ordering that they should be lodged two and two in a house, but kept Benjamin in his own apartment, where he passed the night. The next day Joseph asked him whether he would accept of himself for his brother, in the room of him whom he had lost, to which Benjamin replied, Who can find a brother comparable unto thee? yet thou art not the son of Jacob and Rachel. And upon this Joseph discovered himself to him.1 o Some imagine this to be a measure holding a saá (or about a gallon), wherein they used to measure corn or give water to the beasts. But others take it to be a drinking-cup of silver or gold. p Both by our behaviour among you, and our bringing again our money, which was returned to us without our knowledge. q This was the method of punishing theft used by Jacob and his family; for among the Egyptians it was punished in another manner. r Some suppose this search was made by the person whom Joseph sent after them; others by Joseph himself, when they were brought back to the city. s For there the thief was not reduced to servitude, but was scourged, and obliged to restore the double of what he had stolen.2 t The occasion of this suspicion, it is said, was, that Joseph having been brought up by his father's sister, she became so fond of him that, when he grew up, and Jacob designed to take him from her, she contrived the following stratagem to keep him: -Having a girdle which had once belonged to Abraham, she girt it about the child, and then, pretending she had lost it, caused strict search to be made for it; and it being at length found on Joseph, he was adjudged, according to the above-mentioned law of the family, to be delivered to her as her property. Some, however, say that Joseph actually stole an idol of gold, which belonged to his mother's father, and destroyed it; a story probably taken from Rachel's stealing the images of Laban: and others tell us that he once stole a goat, or a hen, to give to a poor man.3
1 Al Beidâwi. 2 Idem, Jallalo'ddin.
They said unto Joseph, Noble lord, verily this lad hath an aged father; wherefore take one of us in his stead; for we perceive that thou art a beneficent person. Joseph answered, GOD forbid that we should take any other than him with whom we found our goods; for then should we certainly be unjust. 80 And when they despaired of obtaining Benjamin, they retired to confer privately together. And the elder of themu said, Do ye not know that your father hath received a solemn promise from you, in the name of GOD, and how perfidiously ye behaved heretofore towards Joseph? Wherefore I will by no means depart the land of Egypt, until my father give me leave to return unto him, or GOD maketh known his will to me; for he is the best judge. Return ye to your father, and say, O father, verily thy son hath committed theft; we bear witness of no more than what we know, and we could not guard against what we did not foresee: and do thou inquire in the city, where we have been, and of the company of merchants, with whom we are arrived, and thou wilt find that we speak the truth. And when they were returned, and had spoken thus to their father, he said, Nay, but rather ye yourselves have contrived the thing for your own sakes, but patience is most proper for me; peradventure GOD will restore them allx unto me; for he is knowing and wise. And he turned from them and said, Oh how I am grieved for Joseph! And his eyes became white with mourning,y he being oppressed with deep sorrow. His sons said, By GOD, thou wilt not cease to remember Joseph until thou be brought to death's door, or thou be actually destroyed by excessive affliction. He answered, I only represent my grief, which I am not able to contain, and my sorrow unto GOD, but I know by revelation from GOD that which ye know not.z O my sons, go and make inquiry after Joseph and his brother; and despair not of the mercy of GOD; for none despaireth of GOD's mercy, except the unbelieving people. Wherefore Joseph's brethren returned into Egypt: and when they came into his presence, they said, Noble lord, the famine is felt by us and our family, and we are come with a small sum of money:a yet give unto us full measure, and bestow corn upon us as alms; for GOD rewardeth the almsgivers.
u viz., Reuben. But some think Simeon or Judah to be here meant; and instead of the elder, interpret it the most prudent of them. x i.e., Joseph, Benjamin, and Simeon. y That is, the pupils lost their deep blackness and became of a pearl colour (as happens in suffusions), by his continual weeping: which very much weakened his sight, or, as some pretend, made him quite blind.4 z viz., That Joseph is yet alive, of which some tell us he was assured by the angel of death in a dream; though others suppose he depended on the completion of Joseph's dream, which must have been frustrated had he died before his brethren had bowed down before him.5 a Their money being clipped and adulterated. Some, however, imagine they did not bring money, but goods to barter, such as wool and butter, or other commodities of small value.6
3 Jallalo'ddin. 4 Al Beidâwi. 5 Idem. 6 Idem.
Joseph said unto them, Do ye know what ye did unto Joseph and his brother, when ye were ignorant of the consequences thereof?b 90 They answered, Art thou really Joseph?c He replied, I am Joseph; and this is my brother. Now hath GOD been gracious unto us. For whoso feareth God, and persevereth with patience, shall at length find relief; since GOD will not suffer the reward of the righteous to perish. They said, By GOD, now hath GOD chosen thee above us; and we have surely been sinners. Joseph answered, Let there be no reproach cast on you this day. GOD forgiveth you; for he is the most merciful of those who show mercy. Depart ye with this my inner garment,d and throw it on my father's face; and he shall recover his sight: and then come unto me with all your family. And when the company of travellers was departed from Egypt on their journey towards Canaan, their father said, unto those who were about him, Verily I perceive the smell of Joseph;e although ye think that I dote. They answered, By GOD, thou art in thy old mistake.f But when the messenger of good tidingsg was come with Joseph's inner garment, he threw it over his face; and he recovered his eyesight. And Jacob said, Did I not tell you that I knew from GOD, that which ye knew not? They answered, O father, ask pardon of our sins for us, for we have surely been sinners. He replied, I will surely ask pardon for you of my LORD;h for he is gracious and merciful. 100 And when Jacob and his family arrived in Egypt, and were introduced unto Joseph, he received his parents unto him,i and said, Enter ye into Egypt, by GOD'S favor, in full security.
b The injury they did Benjamin was the separating him from his brother; after which they kept him in so great subjection, that he durst not speak to them but with the utmost submission. Some say that these words were occasioned by a letter which Joseph's brethren delivered to him from their father, requesting the releasement of Benjamin, and by their representing his extreme affliction at the loss of him and his brother. The commentators observe that Joseph, to excuse his brethren's behaviour towards him, attributes it to their ignorance, and the heat of youth.1 c They say this question was not the effect of a bare suspicion that he was Joseph, but that they actually knew him, either by his face and behaviour, or by his foreteeth, which he showed in smiling, or else by putting off his tiara, and discovering a whitish mole on his forehead.2 d Which the commentators generally suppose to be the same garment with which Gabriel invested him in the well; which having originally come from paradise, had preserved the odour of that place, and was of so great virtue as to cure any distemper in the person who was touched with it.3 e This was the odour of the garment above mentioned, brought by the wind to Jacob, who smelt it, as is pretended, at the distance of eighty parasangs;4 or, as others will have, three, or eight days' journey off.5 f Being led into this imagination by the excessive love of Joseph. g viz., Judah, who, as he had formerly grieved his father by bringing him Joseph's coat stained with blood, now rejoiced him as much by being the bearer of this vest, and the news of Joseph's prosperity.6 h Deferring it, as some fancy, till he should see Joseph, and have his consent. i viz., His father and Leah, his mother's sister, whom he looked on as his mother after Rachel's death.7 Al Beidâwi tells us that Joseph sent carriages and provisions for his father and his family; and that he and the king of Egypt went forth to meet them. He adds that the number of the children of Israel who entered Egypt with him was seventy-two; and that when they were led out thence by Moses, they were increased to six hundred thousand five hundred and seventy men and upwards, besides the old people and children.
1 Idem. 2 Idem. 3 Idem, Jallalo'ddin. 4 Idem. 5 Jallalo'ddin. 6 Al Beidâwi. 7 Idem. See Gen. xxxvii. 10.
And he raised his parents to the seat of state, and they, together with his brethren, fell down and did obeisance unto him.k And he said, O my father, this is the interpretation of my vision, which I saw heretofore: now hath my LORD rendered it true. And he hath surely been gracious unto me, since he took me forth from the prison, and hath brought you hither from the desert; after that the devil had sown discord between me any my brethren: for my LORD is gracious unto whom he pleaseth; and he is the knowing, the wise God. O LORD, thou hast given me a part of the kingdom, and hast taught me the interpretation of dark sayings. The Creator of heaven and earth! thou art my protector in this world, and in that which is to come: make me to die a Moslem, and join me with the righteous.l This is a secret history which we reveal unto thee, O Mohammed, although thou wast not present with the brethren of Joseph, when they concerted their design, and contrived a plot against him. But the greater part of men, although they earnestly desire it, will not believe. Thou shalt not demand of them any reward for thy publishing the Koran; it is no other than an admonition unto all creatures. And how many signs soever there be of the being, unity, and providence of God, in the heavens and the earth; they will pass by them, and will retire afar off from them. And the greater part of them believe not in GOD, without being also guilty of idolatry.m Do they not believe that some overwhelming affliction shall fall on them, as a punishment from GOD; or that the hour of judgment shall overtake them suddenly, when they consider not its approach? Say unto those of Mecca, This is my way: I invite you unto GOD, by an evident demonstration; both I and he who followeth me; and, praise be unto GOD! I am not an idolater. We sent not any apostles before thee, except men, unto whom we revealed our will, and whom we chose out of those who dwelt in cities.n Will they not go through the earth, and see what hath been the end of those who have preceded them? But the dwelling of the next life shall surely be better for those who fear God. Will they not therefore understand? 110 Their predecessors were borne with for a time, until, when our apostles despaired of their conversion, and they thought that they were liars, our help came unto them, and we delivered whom we pleased; but our vengeance was not turned away from the wicked people. Verily in the histories of the prophets and their people, there is an instructive example unto those who are endued with understanding. The Koran is not a new invented fiction: but a confirmation of those scriptures which have been revealed before it, and a distinct explication of everything necessary in respect either to faith or practice, and a direction and mercy unto people who believe.
k A transposition is supposed to be in these words, and that he seated his father and mother after they had bowed down to him, and not before.1 l The Mohammedan authors write that Jacob dwelt in Egypt twenty-four years, and at his death ordered his body to be buried in Palestine by his father, which Joseph took care to perform; and then returning into Egypt, died twenty-three years after. They add that such high disputes arose among the Egyptians concerning his burial, that they had like to have come to blows; but at length they agreed to put his body into a marble coffin, and to sink it in the Nile-out of a superstitious imagination, that it might help the regular increase of the river, and deliver them from famine for the future; but when Moses led the Israelites out of Egypt, he took up the coffin, and carried Joseph's bones with him into Canaan, where he buried them by his ancestors.2 m For this crime Mohammed charges not only on the idolatrous Meccans, but also on the Jews and Christians, as has been already observed more than once. n And not of the inhabitants of the deserts; because the former are more knowing and compassionate, and the latter more ignorant and hard- hearted.3
1 Idem. 2 Idem. 3 Idem. See the Prelim. Disc. Sect. I. p. 24.
XIII. ENTITLED, THUNDER;o REVEALED AT MECCA.p
IN THE NAME OF THE MOST MERCIFUL GOD.
AL. M. R.q These are the signs of the book of the Koran: and that which hath been sent down unto thee from thy LORD is the truth; but the greater part of men will not believe. It is GOD who hath raised the heavens without visible pillars; and then ascended his throne, and compelled the sun and the moon to perform their services; every of the heavenly bodies runneth an appointed course. He ordereth all things. He showeth his signs distinctly, that ye may be assured ye must meet your LORD at the last day. It is he who hath stretched forth the earth, and placed therein steadfast mountains, and rivers; and hath ordained therein of every fruit two different kinds.r He causeth the night to cover the day. Herein are certain signs unto people who consider. And in the earth are tracts of land of different natures,s though bordering on each other; and also vineyards, and seeds, and palm-trees springing several from the same root, and singly from distinct roots. They are watered with the same water, yet we render some of them more excellent than others to eat. Herein are surely signs unto people who understand. If thou dost wonder at the infidels denying the resurrection, surely wonderful is their saying, After we shall have been reduced to dust, shall we be restored in a new creature? These are they who believe not in their LORD: these shall have collars on their necks,t and these shall be the inhabitants of hell fire: therein shall they abide for ever.
o This word occurs in the next page. p Or, according to some copies, at Medina. q The meaning of these letters is unknown. Of several conjectural explications which are given of them, the following is one: I am the most wise and knowing GOD. r As sweet and sour, black and white, small and large, &c.1 s Some tracts being fruitful and others barren, some plain and others mountainous, some proper for corn and others for trees, &c.2 t The collar here mentioned is an engine something like a pillory, but light enough for the criminal to walk about with. Besides the hole to fix it on the neck, there is another for one of the hands, which is thereby fastened to the neck.3 And in this manner the Mohammedans suppose the reprobates will appear at the day of judgment.4 Some understand this passage figuratively, of the infidels being bound in the chains of error and obstinacy.5
1 Idem, Jallalo'ddin. 2 Idem. 3 Vide Chardin, Voy. de Perse, tom. ii. p. 220. 4 See cap. 5, p. 81. 5 Al Beidâwi.
They will ask of thee to hasten evil rather than good:u although there have already been examples of the divine vengeance before them. Thy LORD is surely endued with indulgence towards men, notwithstanding their iniquity; but thy LORD is also severe in punishing. The infidels say, Unless a sign be sent down unto him from his LORD, we will not believe. Thou art commissioned to be a preacher only, and not a worker of miracles: and unto every people hath a director been appointed. GOD knoweth what every female beareth in her womb; and what the wombs want or exceed of their due time, or number of young. With him is everything regulated according to a determined measure. 10 He knoweth that which is hidden, and that which is revealed. He is the great, the most high. He among you who concealeth his words, and he who proclaimeth them in public; he also who seeketh to hide himself in the night, and he who goeth forth openly in the day, is equal in respect to the knowledge of God. Each of them hath angels mutually succeeding each other, before him, and behind him; they watch him by the command of GOD.x Verily GOD will not change his grace which is in men, until they change the disposition in their souls by sin. When GOD willeth evil on a people there shall be none to avert it; neither shall they have any protector beside him. It is he who causeth the lightning to appear unto you, to strike fear, and to raise hope,y and who formeth the pregnant clouds. The thunder celebrateth his praise,z and the angels also, for fear of him. He sendeth his thunderbolts, and striketh therewith whom he pleaseth, while they dispute concerning GOD;a for he is mighty in power. It is he who ought of right to be invoked; and the idols, which they invoke besides him, shall not hear them at all; otherwise than as he is heard, who stretcheth forth his hands to the water that it may ascend to his mouth, when it cannot ascend thither: the supplication of the unbelievers is utterly erroneous. Whatsoever is in heaven and on earth worshippeth GOD, voluntarily or of force;b and their shadows also, morning and evening.c Say, Who is the LORD of heaven and earth? Answer, GOD. Say, Have ye, therefore, taken unto yourselves protectors beside him, who are unable either to help, or to defend themselves from hurt? Say, Shall the blind and the seeing be esteemed equal? or shall darkness and light be accounted the same? or have they attributed companions unto GOD who have created as he hath created, so that their creation bear any resemblance unto his? Say, GOD is the creator of all things; he is the one, the victorious God.
u Provoking and daring thee to call down the divine vengeance on them for their impenitency. x See the Prelim. Disc. Sect. IV. p. 56. y Thunder and lightning being the sign of approaching rain; a great blessing, in the eastern countries more especially. z Or causeth those who hear it to praise him. Some commentators tell us that by the word thunder, in this place, is meant the angel who presides over the clouds, and drives them forwards with twisted sheets of fire.6 a This passage was revealed on the following occasion: Amer Ebn al Tofail and Arbad Ebn Rabîah, the brother of Labîd, went to Mohammed with an intent to kill him; and Amer began to dispute with him concerning the chief points of his doctrine, while Arbad, taking a compass, went behind him to dispatch him with his sword; but the prophet, perceiving his design, implored GOD'S protection; whereupon Arbad was immediately struck dead by thunder, and Amer was struck with a pestilential boil, of which he died in a short time, in a miserable condition.7 Jallalo'ddin, however, tells another story saying that Mohammed, having sent one to invite a certain man to embrace his religion, the person put this question to the missionary, Who is this apostle, and what is God? Is he of gold, or of silver, or of brass? Upon which a thunderbolt struck off his skull, and killed him. b The infidels and devils themselves being constrained to humble themselves before him, though against their will, when they are delivered up to punishment. c This is an allusion to the increasing and diminishing of the shadows, according to the height of the sun; so that, when they are the longest, which is in the morning and the evening, they appear prostrate on the ground, in the posture of adoration.
6 Idem, Jallalo'ddin. 7 Al Beidâwi. Vide Golii. not. in Adagia Arab. adject. ad Gram Erpenii, p. 99.
He causeth water to descend from heaven, and the brooks flow according to their respective measure, and the floods bear the floating froth: and from the metals which they melt in the fire, seeking to cast ornaments or vessels for use, there ariseth a scum like unto it. Thus GOD setteth forth truth and vanity. But the scum is thrown off, and that which is useful to mankind remaineth on the earth. Thus doth GOD put forth parables. Unto those who obey their LORD shall be given the most excellent reward: but those who obey him not, although they were possessed of whatever is in the whole earth and as much more, they would give it all for their ransom. These will be brought to a terrible account: their abode shall be hell; an unhappy couch shall it be! Shall he, therefore, who knoweth that what hath been sent down unto thee from thy LORD, is truth, be rewarded as he who is blind? The prudent only will consider; 20 who fulfil the covenant of GOD, and break not their contract; and who join that which GOD hath commanded to be joined,d and who fear their LORD, and dread an ill account; and who persevere out of a sincere desire to please their LORD, and observe the stated times of prayer, and give alms out of what we have bestowed on them, in secret and openly, and who turn away evil with good: the reward of these shall be paradise, gardens of eternal abode,e which they shall enter, and also whoever shall have acted uprightly, of their fathers, and their wives, and their posterity: and the angels shall go in unto them by every gate, saying, Peace be upon you, because ye have endured with patience; how excellent a reward is paradise! But as for those who violate the covenant of GOD, after the establishment thereof, and who cut in sunder that which GOD hath commanded to be joined, and act corruptly in the earth, on them shall a curse fall, and they shall have a miserable dwelling in hell. GOD giveth provision in abundance unto whom he pleaseth, and is sparing unto whom he pleaseth. Those of Mecca rejoice in the present life; although the present life, in respect of the future, is but a precarious provision. The infidels say, Unless a sign be sent down unto him from his LORD, we will not believe. Answer, Verily, GOD will lead into error whom he pleaseth, and will direct unto himself him who repenteth, and those who believe, and whose hearts rest securely in the meditation of GOD; shall not men's hearts rest securely in the meditation of GOD? They who believe and do that which is right shall enjoy blessedness, and partake of a happy resurrection.
d By believing in all the prophets, without exception, and joining thereto the continual practice of their duty, both towards GOD and man.1 e Literally, gardens of Eden. See chapter 9, p. 143.
1 Idem, Jallalo'ddin, Yahya.
Thus have we sent thee to a nation which other nations have preceded unto whom prophets have likewise been sent, that thou mayest rehearse unto them that which we have revealed unto thee, even while they believe not in the merciful God. Say unto them, He is my LORD; there is no GOD but he: in him do I trust, and unto him must I return. 30 Though a Koran were revealed by which mountains should be removed, or the earth cleaved in sunder, or the dead be caused to speak,f it would be in vain. But the matter belongeth wholly unto GOD. Do not, therefore, the believers know, that if GOD pleased, he would certainly direct all men? Adversity shall not cease to afflict the unbelievers for that which they have committed, or to sit down near their habitations,g until GOD'S promise come;h for GOD is not contrary to the promise. Apostles before thee have been laughed to scorn; and I permitted the infidels to enjoy a long and happy life: but afterwards I punished them; and how severe was the punishment which I inflicted on them! Who is it, therefore, that standeth over every soul, to observe that which it committeth? They attribute companions unto GOD. Say, Name them: will ye declare unto him that which he knoweth not in the earth? or will ye name them in outward speech only?i But the deceitful procedure of the infidels was prepared for them; and they are turned aside from the right path: for he whom GOD shall cause to err, shall have no director. They shall suffer a punishment in this life; but the punishment of the next shall be more grievous: and there shall be none to protect them against GOD. This is the description of paradise, which is promised to the pious. It is watered by rivers; its food is perpetual, and its shade also: this shall be the reward of those who fear God. But the reward of the infidels shall be hell fire. Those to whom we have given the scriptures, rejoice at what hath been revealed unto thee.k Yet there are some of the confederates who deny part thereof.l Say unto them, Verily I am commanded to worship GOD alone; and to give him no companion: upon him do I call, and unto him shall I return.
f These are miracles which the Koreish required of Mohammed; demanding that he would, by the power of his Korân, either remove the mountains from about Mecca, that they might have delicious gardens in their room, or that he would oblige the wind to transport them, with their merchandise, to Syria (according to which tradition, the words here translated, or the earth cleaved in sunder, should be rendered, or the earth be travelled over in an instant); or else raise to life Kosai Ebn Kelâb,1 and others of their ancestors, to bear witness to him; whereupon this passage was revealed. g It is supposed by some that these words are spoken to Mohammed, and then they must be translated in the second person, Nor shall thou cease to sit down, &c. For they say this verse relates to the idolaters of Mecca, who were afflicted with a series of misfortunes for their ill-usage of their prophet, and were also continually annoyed and harassed by his parties, which frequently plundered their caravans and drove off their cattle, himself sitting down with his whole army near the city in the expedition of al Hodeibîya.2 h i.e., Till death and the day of judgment overtake them; or, according to the exposition in the preceding note, until the taking of Mecca.3 i That is, calling them the companion of GOD, without being able to assign any reason, or give any proof why they deserve to be sharers in the honour and worship due from mankind to him.4 k viz., The first proselytes to Mohammedism from Judaism and Christianity; or the Jews and Christians in general, who were pleased to find the Korân so consonant to their own scriptures.5 l That is, such of them as had entered into a confederacy to oppose Mohammed; as did Caab Ebn al Ashraf, and the Jews who followed him, and al Seyid al Najrâni, al Akib, and several other Christians; who denied such parts of the Korân as contradicted their corrupt doctrines and traditions.6
1 See cap. 8, p. 128, note f. 2 Al Beidâwi. 3 Idem. 4 Idem. 5 See cap. 3, p. 52. 6 Idem.
To this purpose have we sent down the Koran a rule of judgment, in the Arabic language. And verily, if thou follow their desires, after the knowledge which hath been given thee, there shall be none to defend or protect thee against GOD. We have formerly sent apostles before thee, and bestowed on them wives and children;m and no apostle had the power to come with a sign, unless by the permission of GOD. Every age hath its book of revelation: GOD shall abolish and shall confirm what he pleaseth. With him is the original of the book.n 40 Moreover, whether we cause thee to see any part of that punishment wherewith we have threatened them, or whether we cause thee to die before it be inflicted on them, verily unto thee belongeth preaching only, but unto us inquisition. Do they not see that we come into their land, and straighten the borders thereof, by the conquests of the true believers? When GOD judgeth, there is none to reverse his judgment: and he will be swift in taking an account. Their predecessors formerly devised subtle plots against their prophets; but GOD is master of every subtle device. He knoweth that which every soul deserveth: and the infidels shall surely know, whose will be the reward of paradise. The unbelieverso will say, Thou art not sent of God. Answer, GOD is a sufficient witness between me and you, and he who understandeth the scriptures.
m As we have on thee. This passage was revealed in answer to the reproaches which were cast on Mohammed, on account of the great number of his wives. For the Jews said that if he was a true prophet, his care and attention would be employed about something else than women and the getting of children.7 It may be observed that it is a maxim of the Jews that nothing is more repugnant to prophecy than carnality.8 n Literally, the mother of the book; by which is meant the preserved table, from which all the written revelations which have been from time to time published to mankind, according to the several dispensations, are transcripts. o The persons intended in this passage, it is said, were the Jewish doctors.9
7 Jallalo'ddin, Yahya. 8 Vide Maimon. More Nev. part ii. c. 36, &c. 9 Al Beidâwi.
XIV. ENTITLED, ABRAHAM;a REVEALED AT MECCA
IN THE NAME OF THE MOST MERCIFUL GOD.
AL. R.b This book have we sent down unto thee, that thou mayest lead men forth from darkness into light, by the permission of their LORD, into the glorious and laudable way. GOD is he unto whom belongeth whatsoever is in heaven and on earth: and woe be to the infidels, because a grievous punishment waiteth them; who love the present life above that which is to come, and turn men aside from the way of GOD, and seek to render it crooked: these are in an error far distant from the truth. We have sent no apostle but with the language of his people, that he might declare their duty plainly unto them;c for GOD causeth to err whom he pleaseth, and directeth whom he pleaseth; and he is the mighty, the wise. We formerly sent Moses with our signs, and commanded him saying, Lead forth thy people from darkness into light, and remind them of the favors of GOD:d verily therein are signs unto every patient and grateful person. And call to mind when Moses said unto his people, Remember the favor of GOD towards you, when he delivered you from the people of Pharaoh: they grievously oppressed you; and they slew your male children, but let your females live:e therein was a great trial from your LORD. And when your LORD declared by the mouth of Moses, saying, If ye be thankful, I will surely increase my favors towards you; but if ye be ungrateful, verily my punishment shall be severe. And Moses said, If ye be ungrateful, and all who are in the earth likewise; verily GOD needeth not your thanks, though he deserveth the highest praise. Hath not the history of the nations your predecessors reached you; namely, of the people of Noah, and of Ad, and of Thamud,f 10 and of those who succeeded them; whose number none knoweth except GOD? Their apostles came unto them with evident miracles; but they clapped their hands to their mouths out of indignation, and said, We do not believe the message with which ye pretend to be sent; and we are in a doubt concerning the religion to which ye invite us, as justly to be suspected.
a Mention is made of this patriarch towards the end of the chapter. b See the Prelim. Disc. Sect. III p. 46, &c. c That so they might not only perfectly and readily understand those revelations themselves, but might also be able to translate and interpret them unto others.1 d Literally, the days of GOD; which may also be translated, the battles of GOD (the Arabs using the word day to signify a remarkable engagement, as the Italians do giornata, and the French, journée), or his wonderful acts manifested in the various success of former nations in their wars.2 e See chapter 7, p. 117, &c. f See ibid. p. 111, &c.
1 Idem. 2 Idem.
Their apostles answered, Is there any doubt concerning GOD, the creator of heaven and earth? He inviteth you to the true faith that he may forgive you part of your sins,g and may respite your punishment, by granting you space to repent, until an appointed time. They answered, Ye are but men, like unto us: ye seek to turn us aside from the gods which our fathers worshipped: wherefore bring us an evident demonstration by some miracle, that ye speak truth. Their apostles replied unto them, We are no other than men like unto you; but GOD is bountiful unto such of his servants as he pleaseth: and it is not in our power to give you a miraculous demonstration of our mission, unless by the permission of GOD; in GOD therefore let the faithful trust. And what excuse have we to allege, that we should not put our trust in GOD; since he hath directed us our paths? Wherefore we will certainly suffer with patience the persecution wherewith ye shall afflict us: in GOD therefore let those put their confidence who seek in whom to put their trust. And those who believed not said unto their apostles, We will surely expel you out of our land; or ye shall return unto our religion. And their LORD spake unto them by revelation, saying, We will surely destroy the wicked doers; and we will cause you to dwell in the earth, after them. This shall be granted unto him who shall dread the appearance at my tribunal, and shall fear my threatening. And they asked assistance of God,h and every rebellious perverse person failed of success. Hell lieth unseen before him, and he shall have filthy wateri given him to drink: 20 he shall sup it up by little and little, and he shall not easily let it pass his throat because of its nauseousness; death also shall come upon him from every quarter, yet he shall not die; and before him shall there stand prepared a grievous torment. This is the likeness of those who believe not in their LORD. Their works are as ashes, which the wind violently scattereth in a stormy day: they shall not be able to obtain any solid advantage from that which they have wrought. This is an error most distant from truth. Dost thou not see that GOD hath created the heavens and the earth in wisdom? If he please, he can destroy you, and produce a new creature in your stead: neither will this be difficult with GOD. And they shall all come forth into the presence of GOD at the last day: and the weak among them shall say unto those who behaved themselves arrogantly,j Verily we were your followers on earth; will ye not therefore avert from us some part of the divine vengeance? They shall answer, If GOD had directed us aright, we had certainly directed you.k It is equal unto us whether we bear our torments impatiently, or whether we endure them with patience: for we have no way to escape.
g That is, such of them as were committed directly against GOD, which are immediately cancelled by faith, or embracing Islâm; but not the crimes of injustice, and oppression, which were committed against man:1 for to obtain remission of these last, besides faith, repentance and restitution, according to a man's ability, are also necessary. h The commentators are uncertain whether these were the prophets, who begged assistance against their enemies; or the infidels, who called for GOD'S decision between themselves and them; or both. And some suppose this verse has no connection with the preceding, but is spoken of the people of Mecca, who begged rain in a great drought with which they were afflicted at the prayer of their prophet, but could not obtain it.2 i Which will issue from the bodies of the damned, mixed with purulent matter and blood. j i.e., The more simple and inferior people shall say to their teachers and princes who seduced them to idolatry, and confirmed them in their obstinate infidelity. k That is, We made the same choice for you, as we did for ourselves: and had not GOD permitted us to fall into error, we had not seduced you.
1 Al Beidâwi. 2 Idem.
And Satan shall say, after judgment shall have been given, Verily GOD promised you a promise of truth: and I also made you a promise; but I deceived you. Yet I had not any power over you to compel you; but I called you only, and ye answered me: wherefore accuse not me, but accuse yourselves.l I cannot assist you; neither can ye assist me. Verily I do now renounce your having associated me with God heretofore.m A grievous punishment is prepared for the unjust. But they who shall have believed and wrought righteousness shall be introduced into gardens, wherein rivers flow, they shall remain therein forever, by the permission of their LORD; and their salutation therein shall be, Peace!n Dost thou not see how GOD putteth forth a parable; representing a good word, as a good tree, whose root is firmly fixed in the earth, and whose branches reach unto heaven; 30 which bringeth forth its fruit in all seasons, by the will of its LORD? GOD propoundeth parables unto men, that they may be instructed. And the likeness of an evil word is as an evil tree; which is torn up from the face of the earth, and hath no stability.o GOD shall confirm them who believe, by the steadfast word of faith, both in this life and in that which is to come:p but GOD shall lead the wicked into error; for GOD doth that which he pleaseth. Hast thou not considered those who have changed the grace of GOD to infidelity,q and cause their people to descend into the house of perdition, namely, into hell? They shall be thrown to burn therein; and an unhappy dwelling shall it be. They also set up idols as co-partners with GOD, that they might cause men to stray from his path. Say, unto them, Enjoy the pleasures of this life for a time; but your departure hence shall be into hell fire. Speak unto my servants who have believed, that they be assiduous at prayer, and give alms out of that which we have bestowed on them, both privately and in public; before the day cometh, wherein there shall be no buying nor selling, neither any friendship.
l Lay not the blame on my temptations, but blame your own folly in obeying and trusting in me, who had openly professed myself your irreconcilable enemy. m Or I do now declare myself clear of your having obeyed me, preferably to GOD, and worshipped idols at my instigation. Or the words may be translated, I believed not heretofore in that Being with whom ye did associate me; intimating his first disobedience in refusing to worship Adam at GOD'S command.1 n See chapter 10, p. 151. o What is particularly intended in this passage by the good word, and the evil word, the expositors differ. But the first seems to mean the profession of GOD'S unity; the inviting others to the true religion, or the Korân itself; and the latter, the acknowledging a plurality of gods, the seducing of others to idolatry, or the obstinate opposition of GOD'S prophets.2 p Jallalo'ddin supposes the sepulchre to be here understood; in which place when the true believers come to be examined by the two angels concerning their faith, they will answer properly and without hesitation; which the infidels will not be able to do.3 q That is, who requite his favours with disobedience and incredulity. Or, whose ingratitude obliged GOD to deprive them of the blessings he had bestowed on them; as he did the Meccans, who though GOD had placed them in the sacred territory, and given them the custody of the Caaba, and abundant provision of all necessaries and conveniences of life, and had also honoured them by the mission of Mohammed, yet in return for all this became obstinate unbelievers, and persecuted his apostle; for which they were not only punished by a famine of seven years, but also by the loss and disgrace they sustained at Bedr; so that they who had before been celebrated for their prosperity, were not stripped of that, and become conspicuous only for their infidelity.4 If this be the drift of the passage, it could not have been revealed at Mecca, as the rest of the chapter is agreed to be; wherefore some suppose this verse and the next to have been revealed at Medina.
1 Idem. 2 Idem, Jallalo'ddin. 3 See the Prelim. Disc. Sect. IV. p. 59. 4 Al Beidâwi.
It is GOD who hath created the heavens and the earth; and causeth water to descend from heaven, and by means thereof produceth fruits for your sustenance: and by his command he obligethr the ships to sail in the sea for your service; and he also forceth the rivers to supply your uses: he likewise compelleth the sun and the moon, which diligently perform their courses, to serve you; and hath subjected the day and the night to your service. He giveth you of everything which ye ask him; and if ye attempt to reckon up the favors of GOD, ye shall not be able to compute the same. Surely man is unjust and ungrateful. Remember when Abraham said, O LORD, make this lands a place of security; and grant that I and my childrent may avoid the worship of idols; for they, O LORD, have seduced a great number of men. Whoever therefore shall follow me, he shall be of me; and whosoever shall disobey me, verily thou wilt be gracious and merciful.u 40 O LORD, I have caused some of my offspringx to settle in an unfruitful valley, near the holy house, O LORD, that they may be constant at prayer. Grant, therefore, that the hearts of some meny may be affected with kindness toward them; and do thou bestow on them all sorts of fruits,z that they may give thanks. O LORD, thou knowest whatsoever we conceal, and whatsoever we publish; for nothing is hidden from GOD, either on earth or in heaven. Praise be unto GOD, who hath given me, in my old age, Israel and Isaac: for my LORD is the hearer of supplication. O LORD, grant that I may be an observer of prayer, and a part of my posterity also,a O LORD, and receive my supplication. O LORD, forgive me, and my parents,b and the faithful, on the day whereon an account shall be taken. Think not, O prophet, that GOD is regardless of what the ungodly do. He only deferreth their punishment unto the day whereon men's eyes shall be fixed:
r The word used here, and in the following sentences, is sakhkhara, which signifies forcibly to press into any service.1 s viz., The territory of Mecca. See the Prelim. Disc. Sect. IV. t This prayer, it seems, was not heard as to all his posterity, particularly as to the descendants of Ismael; though some pretend that these latter did not worship images, but only paid a superstitious veneration to certain stones, which they set up and compassed, as representations of the Caaba.2 u That is, by disposing him to repentance. But Jallalo'ddin supposes these words were spoken by Abraham before he knew that GOD would not pardon idolatry. x i.e., Ismael and his posterity. The Mohammedans say, that Hagar, his mother, belonged to Sarah, who gave her to Abraham; and that, on her bearing him this son, Sarah became so jealous of her, that she prevailed on her husband to turn them both out of doors; whereupon he sent them to the territory of Mecca, where GOD caused the fountain of Zemzem to spring forth for their relief, in consideration of which the Jorhamites, who were the masters of the country, permitted them to settle among them.3 y Had he said the hearts of men, absolutely, the Persians and the Romans would also have treated them as friends; and both the Jews and Christians would have made their pilgrimages to Mecca.4 z This part of the prayer was granted; Mecca being so plentifully supplied, that the fruits of spring, summer, and autumn, are to be found there at one and the same time.5 a For he knew by revelation that somme of them would be infidels. b Abraham put up this petition to GOD before he knew that his parents were the enemies of GOD.6 Some suppose his mother was a true believer, and therefore read it in the singular, and my father. Others fancy that by his parents the patriarch here means Adam and Eve.7
1 See chapter 2, p. 17, note c. 2 Al Beidâwi. See the Prelim. Disc. Sect. I. p. 13-16. 3 Idem. 4 Idem, Jallalo'ddin. 5 Idem. 6 See chapter 9, p. 148. 7 Jallalo'ddin, Al Beidâwi.
they shall hasten forward, at the voice of the angel calling to judgment, and shall lift up their heads; they shall not be able to turn their sight from the object whereon it shall be fixed, and their hearts shall be void of sense, through excessive terror. Wherefore do thou threaten men with the day, whereon their punishment shall be inflicted on them, and whereon those who have acted unjustly shall say, O LORD, give us respite unto a term near at hand; and we will obey thy call, and we will follow thy apostles. But it shall be answered unto them, Did ye not swear heretofore, that no reverse should befall you?c yet ye dwelt in the dwellings of those who had treated their own souls unjustly;d and it appeared plainly unto you how we had dwelt with them;e and we propounded their destruction as examples unto you. They employ their utmost subtlety to oppose the truth; but their subtlety is apparent unto GOD, who is able to frustrate their designs; although their subtlety were so great, that the mountains might be moved thereby. Think not, therefore, O prophet, that GOD will be contrary to his promise of assistance, made unto his apostles; for GOD is mighty, able to avenge. The day will come, when the earth shall be changed into another earth, and the heavens into other heavens;f and men shall come forth from their graves to appear before the only, the mighty GOD. 50 And thou shalt see the wicked on that day bound together in fetters: their inner garments shall be of pitch, and fire shall cover their faces; that GOD may reward every soul according to what it shall have deserved; for GOD is swift in taking an account. This is a sufficient admonition unto men, that they may be warned thereby, and that they may know that there is but one GOD; and that those who are endued with understanding may consider.
c That is, That ye should not taste of death, but continue in this world for ever; or that ye should not after death be raised to judgment.1 d viz., Of the Adites and Thamûdites. e Not only by the histories of those people revealed in the Korân, but also by the monuments remaining of them (as the houses of the Thamûdites, and the traditions preserved among you of the terrible judgments which befell them. f This the Mohammedans suppose will come to pass at the last day; the earth becoming white and even, or, as some will have it, of silver; and the heavens of gold.2
1 Iidem, Al Zamakhshari, Yahya. 2 Iidem. Vide Prelim. Disc. Sect. IV, p. 67.
XV. ENTITLED, AL HEJR;g REVEALED AT MECCA
IN THE NAME OF THE MOST MERCIFUL GOD.
A. L. R.h These are the signs of the book, and of the perspicuous Koran. The time may come when the unbelievers shall wish that they had been Moslems.i Suffer them to eat, and to enjoy themselves in this world; and let hope entertain them, but they shall hereafter know their folly. We have not destroyed any city, but a fixed term of repentance was appointed them. No nation shall be punished before their time shall be come; neither shall they be respited after. The Meccans say, O thou to whom the admonitionj hath been sent down, thou art certainly possessed with a devil: wouldest thou not have come unto us with an attendance of angels, if thou hadst spoken truth? Answer, We send not down the angels, unless on a just occasion;k nor should they be then respited any longer. We have surely sent down the Koran; and we will certainly preserve the same from corruption.l 10 We have heretofore sent apostles before thee among the ancient sects: and there came no apostle unto them, but they laughed him to scorn. In the same manner will we put it into the hearts of the wicked Meccans to scoff at their prophet: they shall not believe on him; and the sentence of the nations of old hath been executed heretofore. If we should open a gate in the heaven above them, and they should ascend theretom all the day long, they should rather say, Our eyes are only dazzled; or rather we are a people deluded by enchantments. We have placed the twelve signs in the heaven, and have set them out in various figures, for the observation of spectators: and we guard them from every deviln driven away with stones;o
g Al Hejr is a territory in the province of Hejaz, between Medina and Syria, where the tribe of Thamûd dwelt;1 and is mentioned towards the end of the chapter. h See the Prelim. Disc. Sect. III. p. 46, &c. i viz., When they shall see the success and prosperity of the true believers; or when they shall come to die; or at the resurrection. j i.e., The revelations which compose the Korân. k When the divine wisdom shall judge it proper to use their ministry, as in bearing his revelations to the prophets, and the executing his sentence on wicked people; but not to humour you with their appearance in visible shapes, which, should your demand be complied with, would only increase your confusion, and bring GOD'S vengeance on you the sooner. l See the Prelim. Disc. IV. p. 57. m i.e., The incredulous Meccans themselves; or, as others rather think, the angels in visible forms. n For the Mohammedans imagine that the devils endeavour to ascend to the constellations, to pry into the actions and overhear the discourse of the inhabitants of heaven, and to tempt them. They also pretend that these evil spirits had the liberty of entering any of the heavens till the birth of JESUS, when they were excluded three of them; but that on the birth of Mohammed they were forbidden the other four.2 o See chapter 3, p. 35, note b.
1 See the Prelim. Disc. p. 4. 2 Al Beidâwi.
except him who listeneth by stealth, at whom a visible flame is darted.p We have also spread forth the earth, and thrown thereon stable mountains, and we have caused every kind of vegetable to spring forth in the same, according to a determinate weight: 20 and we have provided therein necessaries of life for you, and for him whom ye do not sustain.q There is no one thing but the storehouses thereof are in our hands; and we distribute not the same otherwise than in a determinate measure. We also send the winds driving the pregnant clouds, and we send down from heaven water, whereof we give you to drink, and which ye keep not in store. Verily we give life, and we put to death: and we are the heirs of all things.r We know those among you who go before; and we know those who stay behind.s And thy LORD shall gather them together at the last day: for he is knowing and wise. We created man of dried clay, of black mud, formed into shape:t and we had before created the devil of subtle fire. And remember when thy LORD said unto the angels, Verily I am about to create man of dried clay, of black mud, wrought into shape; when, therefore, I shall have completely formed him, and shall have breathed of my spirit into him; do ye fall down and worship him. 30 And all the angels worshipped Adam together, except Eblis, who refused to be with those who worshipped him. And God said unto him, O Eblis, what hindered thee from being with those who worshipped Adam? He answered, It is not fit that I should worship man, whom thou hast created of dried clay, of black mud, wrought into shape. God said, Get thee therefore hence: for thou shalt be driven away with stones: and a curse shall be on thee, until the day of judgment. The devil said, O LORD, Give me respite until the day of resurrection. God answered, Verily thou shalt be one of those who are respited until the day of the appointed time.u The devil replied, O LORD, because thou hast seduced me, I will surely tempt them to disobedience in the earth; 40 and I will seduce such of them as shall be thy chosen servants. God said, This is the right way with me.x Verily as to my servants, thou shalt have no power over them; but over those only who shall be seduced, and who shall follow thee. And hell is surely denounced unto them all:
p For when a star seems to fall or shoot, the Mohammedans suppose the angels, who keep guard in the constellations, dart them at the devils who approach too near. q viz., Your family, servants, and slaves, whom ye wrongly imagine that ye feed yourselves; though it is GOD who provides for them as well as you:1 or, as some rather think, the animals, of whom men take no care.2 r i.e., Alone surviving, when all creatures shall be dead and annihilated. s What these words particularly drive at is uncertain. Some think them spoken of the different times of men's several entrance into this world, and their departure out of it; others of the respective forwardness and backwardness of Mohammed's men in battle; and a third says, the passage was occasioned by the different behaviour of Mohammed's followers, on seeing a very beautiful woman at prayers behind the prophet; some of them going out of the Mosque before her, to avoid looking on her more nearly, and others staying behind, on purpose to view her.3 t See chapter 2, p. 4, &c. u See ibid. and chapter 7, p. 106. x viz., The saving of the elect, and the utter reprobation of the wicked, according to my eternal decree.
1 Idem. 2 Jallalo'ddin. 3 Al Beidâwi.
it hath seven gates; unto every gate a distinct company of them shall be assigned.y But those who fear God shall dwell in gardens, amidst fountains. The angels shall say unto them, Enter ye therein in peace and security, and we will remove all grudges from their breasts;z they shall be as brethren, sitting over against one anothera on couches; weariness shall not affect them therein, neither shall they be cast out thence forever. Declare unto my servants that I am the gracious, the merciful God; 50 and that my punishment is a grievous punishment. And relate unto them the history of Abraham's guests.b When they went in unto him, and said, Peace be unto thee, he answered, Verily we are afraid of you:c and they replied, Fear not; we bring thee the promise of a wise son. He said, Do ye bring me the promise of a son now old age hath overtaken me? what is it therefore that ye tell me? They said, We have told thee the truth; be not therefore one of those who despair. He answered, And who despaireth of the mercy of GOD, except those who err? And he said, What is your errand, therefore, O messengers of God? They answered, Verily we are sent to destroy a wicked people; 60 but as for the family of Lot, we will save them all, except his wife; we have decreed that she shall be one of those who remain behind to be destroyed with the infidels. And when the messengers came to the family of Lot, he said unto them, Verily ye are a people who are unknown to me. They answered, But we are come unto thee to execute that sentence, concerning which your fellow-citizens doubted: we tell thee a certain truth; and we are messengers of veracity. Therefore lead forth thy family, in some time of the night; and do thou follow behind them, and let none of you turn back; but go whither ye are commanded.d And we gave him this command; because the utmost remnant of those people was to be cut off in the morning. And the inhabitants of the city came unto Lot, rejoicing at the news of the arrival of some strangers. And he said unto them, Verily these are my guests: wherefore do not disgrace me by abusing them; 70 but fear GOD, and put me not to shame. They answered, Have we not forbidden thee from entertaining or protecting any man? Lot replied, These are my daughters: therefore rather make use of them, if ye be resolved to do what ye purpose. As thou livest they wander in their folly.e Wherefore a terrible storm from heaven assailed them at sunrise, and we turned the city upside down: and we rained on them stones of baked clay. Verily herein are signs unto men of sagacity: and those cities were punished, to point out a right way for men to walk in. Verily herein is a sign unto the true believers.
y See the Prelim. Disc. Sect. IV. p. 71 z That is, all hatred and ill-will which they bore each other in their lifetime; or, as some choose to expound it, all envy or heart-burning on account of the different degrees of honour and happiness to which the blessed will be promoted according to their respective merits. a Never turning their backs to one another;2 which might be construed a sign of contempt. b See chapter 11, p. 165, &c. c What occasioned Abraham's apprehension was, either their sudden entering without leave or their coming at an unseasonable time; or else their not eating with him. d Which was into Syria; or into Egypt. e Some will have these words spoken by the angels to Lot; others, by GOD to Mohammed.
1 See chapter 7, p. 108, note, 7. 2 Jallalo'ddin. 3 Al Beidâwi, Jallalo'ddin.
The inhabitants of the wood near Midianf were also ungodly. 80 Wherefore we took vengeance on them.g And both of them were destroyed, to serve as a manifest rule for men to direct their actions by. And the inhabitants of Al Hejrh likewise heretofore accused the messengers of God of imposture: and we produced our signs unto them, but they retired afar off from the same. And they hewed houses out of the mountains, to secure themselves. But a terrible noise from heaven assailed them in the morning; neither was what they had wrought of any advantage unto them. We have not created the heavens and the earth, and whatever is contained between them, otherwise than in justice: and the hour of judgment shall surely come. Wherefore O Mohammed, forgive thy people with a gracious forgiveness.i Verily thy LORD is the creator of thee and of them, and knoweth what is most expedient. We have already brought unto thee seven verses which are frequently to be repeated,j and the glorious Koran. Cast not thine eyes on the good things which we have bestowed on several of the unbelievers, so as to covet the same:k neither be thou grieved on their account. Behave thyself with meekness towards the true believers; 90 and say, I am a public preacher. If they believe not, we will inflict a like punishment on them, as we have inflicted on the dividers,l who distinguished the Koran into different parts, for by thy LORD, we will demand an account from them all of that which they have wrought. Wherefore publish that which thou hast been commanded, and withdraw from the idolaters.
f To whom Shoaib was also sent, as well as to the inhabitants of Midian. Abulfeda says these people dwelt near Tabûc, and that they were not of the same tribe with Shoaib. See also Geog. Nub. 110. g Destroying them, for their incredulity and disobedience, by a hot suffocating wind.1 h Who were the tribe of Thamûd.2 i This verse, it is said, was abrogated by that of the sword. j That is, the first chapter of the Korân, which consists of so many verses: though some suppose the seven long chapters3 are here intended. k That is, Do not envy or covet their worldly prosperity, since thou hast received, in the Korân, a blessing, in comparison whereof all that we have bestowed on them ought to be contemned as of no value. Al Beidâwi mentions a tradition, that Mohammed meeting at Adhriât (a town of Syria) seven caravans, very richly laden, belonging to some Jews of the tribes of Koreidha and al Nadîr, his men had a great mind to plunder them, saying, That those riches would be of great service for the propagation of GOD'S true religion. But the prophet represented to them, by this passage, that they had no reason to repine, GOD having given them the seven verses, which were infinitely more valuable than those seven caravans.4 l Some interpret the original word, the obstructers, who hindered men from entering Mecca, to visit the temple, lest they should be persuaded to embrace Islâm: and this, it is said, was done by ten men, who were all slain at Bedr. Others translate the word, who bound themselves by oath; and suppose certain Thamûdites, who swore to kill Saleh by night, are here meant. But the sentence more probably relates to the Jews and Christians, who (say the Mohammedans) receive some part of the scriptures, and reject others; and also approved of some passages of the Korân, and disapproved of others, according to their prejudices; or else to the unbelieving Meccans, some of whom called the Korân a piece of witchcraft; others, flights of divination; others, old stories; and others, a poetical composition.5
1 Iidem. 2 See chapter 7, p. 113, &c., and Prel. Disc. p. 5. 3 See chapter 9, p. 134, note e. 4 Al Beidâwi. 5 Idem, Jallalo'ddin.
We will surely take thy part against the scoffers,m who associate with GOD another god; they shall surely know their folly. And now we well know that thou art deeply concerned on account of that which they say; but do thou celebrate the praise of thy LORD; and be one of those who worship; and serve thy LORD until deathn shall overtake thee.
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XVI. ENTITLED, THE BEE;o REVEALED AT MECCA
IN THE NAME OF THE MOST MERCIFUL GOD.
THE sentence of GOD will surely come to be executed; wherefore do not hasten it. Praise be unto him! and far be that from him which they associate with him! He shall cause the angels to descend with a revelation by his command, unto such of his servants as he pleaseth, saying, Preach that there is no GOD, except myself; therefore fear me. He hath created the heavens and the earth, to manifest his justice; far be that from him which they associate with him! He hath created man of seed; and yet behold he is a professed disputer against the resurrection.q He hath likewise created the cattle for you; from them ye have wherewith to keep yourselves warm,r and other advantages; and of them do ye also eat. And they are likewise a credit unto you,s when ye drive them home in the evening, and when ye lead them forth to feed in the morning: and they carry your burdens to a distant country, at which ye could not otherwise arrive, unless with great difficulty to yourselves; for your LORD is compassionate and merciful. and he hath also created horses, and mules, and asses, that ye may ride thereon, and for an ornament unto you; and he likewise created other things which ye know not. It appertaineth unto GOD to instruct men in the right way; and there is who turneth aside from the same: but if he had pleased, he would certainly have directed you all. 10 It is he who sendeth down from heaven rain water, whereof ye have to drink, and from which plants, whereon ye feed your cattle, receive their nourishment.
m This passage, it is said, was revealed on account of five noble Koreish, whose names were al Walîd Ebn al Mogheira, al As Ebn Wayel, Oda Ebn Kais, al Aswad Ebn Abd Yaghûth, and al Aswad Ebn al Motalleb. These were inveterate enemies of Mohammed, continually persecuting him, and turning him into ridicule; wherefore at length Gabriel came and told him that he was commanded to take his part against them; and on the angel's making a sign towards them one after another, al Walîd passing by some arrows, one of them hitched in his garment, and he, out of pride, not stooping to take it off, but walking forward, the head of it cut a vein in his heel, and he bled to death; al As was killed with a thorn, which stuck into the sole of his foot, and caused his leg to swell to a monstrous size; Oda died with violent and perpetual sneezing; al Aswad Ebn Abd Yaghûth ran his head against a thorny tree and killed himself; and al Aswad Ebn al Motalleb was struck blind.1 n Literally, That which is certain. o This insect is mentioned about the middle of the chapter. p Except the three last verses. q The person particularly intended in this place was Obba Ebn Khalf, who came to Mohammed with a rotten bone, and asked him whether it was possible for GOD to restore it to life.2 r viz., Their skins, wool, and hair, which serve you for clothing. s Being a grace to your court-yards, and a credit to you in the eyes of your neighbours.3
1 Al Beidâwi. 2 Idem. 3 Idem.
And by means thereof he causeth corn, and olives, and palm-trees, and grapes, and all kinds of fruits, to spring forth for you. Surely herein is a sign of the divine power and wisdom unto people who consider. And he hath subjected the night and the day to your service; and the sun, and the moon, and the stars, which are compelled to serve by his command. Verily herein are signs unto people of understanding. And he hath also given you dominion over whatever he hath created for you in the earth, distinguished by its different colour.t Surely herein is a sign unto people who reflect. It is he who hath subjected the sea unto you, that ye might eat fishu thereout, and take from thence ornamentsx for you to wear; and thou seest the ships ploughing the waves thereof, that ye may seek to enrich yourselves of his abundance, by commerce; and that ye might give thanks. And he hath thrown upon the earth mountains firmly rooted, lest it should move with you,y and also rivers, and paths, that ye might be directed: and he hath likewise ordained marks whereby men may know their way; and they are directed by the stars.z Shall God therefore, who createth, be as he who createth not? Do ye not therefore consider? If ye attempt to reckon up the favors of GOD, ye shall not be able to compute their number; GOD is surely gracious and merciful; and GOD knoweth that which ye conceal, and that which ye publish. 20 But the idols which ye invoke, besides GOD, create nothing, but are themselves created. They are dead, and not living; neither do they understand when they shall be raised.a Your GOD is one GOD. As to those who believe not in the life to come, their hearts deny the plainest evidence, and they proudly reject the truth. There is no doubt but GOD knoweth that which they conceal and that which they discover. Verily he loveth not the proud. And when it is said unto them, What hath your LORD sent down unto Mohammed? they answer, Fables of ancient times. Thus are they given up to error, that they may bear their own burdens without diminution on the day of resurrection, and also a part of the burdens of those whom they caused to err, without knowledge. Will it not be an evil burden which they shall bear? Their predecessors devised plots heretofore: but GOD came into their building, to overthrow it from the foundations; and the roof fell on them from above, and a punishment came upon them, from whence they did not expect.b
t That is, of every kind; the various colour of things being one of their chief distinctions.1 u Literally, fresh flesh; by which fish is meant, as being naturally more fresh, and sooner liable to corruption, than the flesh of birds and beasts. The expression is thought to have been made use of here the rather, because the production of such fresh food from salt water is an instance of GOD'S power.2 x As pearls and coral. y The Mohammedans suppose that the earth, when first created, was smooth and equal, and thereby liable to a circular motion as well as the celestial orbs; and that the angels asking, who could be able to stand on so tottering a frame, God fixed it the next morning by throwing the mountains on it. z Which are their guides, not only at sea, but also on land, when they travel by night through the deserts. The stars which they observe for this purpose, are either the Pleiades, or some of those near the Pole. a i.e., At what time they or their worshippers shall be raised to receive judgment. b Some understand this passage figuratively, of God's disappointing their wicked designs; but others suppose the words literally relate to the tower which Nimrod (whom the Mohammedans will have to be the son of Caanan, the son of Ham, and so the nephew of Cush, and not his son) built in Babel, and carried to an immense height (five thousand cubits, say some), foolishly purposing thereby to ascend to heaven and wage war with the inhabitants of that place; but God frustrated his attempt, utterly overthrowing the tower by a violent wind and earthquake.1
1 Idem. 2 Idem.
Also on the day of resurrection he will cover them with shame; and will say, Where are my companions, concerning whom ye disputed? Those unto whom knowledge shall have been given,c shall answer, This day shall shame and misery fall upon the unbelievers. 30 They whom the angels shall cause to die, having dealt unjustly with their own souls, shall offer to make their peaced in the article of death, saying, We have done no evil. But the angels shall reply. Yea; verily GOD well knoweth that which ye have wrought: wherefore enter the gates of hell, therein to remain forever; and miserable shall be the abode of the proud. And it shall be said unto those who shall fear God, What hath your LORD sent down? They shall answer, Good; unto those who do right shall be given an excellent reward in this world; but the dwelling of the next life shall be better; and happy shall be the dwelling of the pious! namely gardens of eternal abode,e into which they shall enter; rivers shall flow beneath the same; therein shall they enjoy whatever they wish. Thus will GOD recompense the pious. Unto the righteous, whom the angels shall cause to die, they shall say, Peace be upon you; enter ye into paradise, as a reward for that which ye have wrought. Do the unbelievers expect any other than that the angels come unto them, to part their souls from their bodies; or that the sentence of thy LORD come to be executed on them? So did they act who were before them; and GOD was not unjust towards them in that he destroyed them; but they dealt unjustly with their own souls: the evils of that which they committed reached them; and the divine judgment which they scoffed at fell upon them. The idolaters say, If GOD had pleased, we had not worshipped anything besides him, neither had our fathers: neither had we forbidden anything, without him.f So did they who were before them. But is the duty of the apostles any other than public preaching? We have heretofore raised up in every nation an apostle to admonish them, saying, Worship GOD, and avoid TAGHUT.g And of them there were some whom GOD directed, and there were others of them who were decreed to go astray. Wherefore go through the earth, O tribe of Koreish, and see what hath been the end of those who accused their apostles of imposture. If thou, O prophet, dost earnestly wish for their direction; verily GOD will not direct him whom he hath resolved to lead into error; neither shall they have any helpers. 40 And they swear most solemnly by GOD, saying, GOD will not raise the dead. Yea; the promise thereof is true: but the greater part of men know it not.
c viz., The prophets, and the teachers and professors of GOD'S unity; or, the angels. d Making their submission, and humbly excusing their evil actions, as proceeding from ignorance, and not from obstinacy or malice.2 e Literally, gardens of Eden. See chapter 9, p. 142. f This they spoke of in a scoffing manner, justifying their idolatry and superstitious abstaining from certain cattle,3 by pretending, that had these things been disagreeable to GOD, he would not have suffered them to be practised. g See chapter 2, p. 28.
1 Idem, Jallalo'ddin. Vide D'Herbel. Bibl. Orient. Art. Nimrod 2 Iidem Interp 3 See chapter 6, p. 102, &c.
He will raise them that he may clearly show them the truth concerning which they now disagree, and that the unbelievers may know that they are liars. Verily our speech unto anything, when we will the same, is, that we only say unto it, Be; and it is. As for those who have fled their country for the sake of GOD, after they had been unjustly persecuted;h we will surely provide them an excellent habitation in this world, but the reward of the next life shall be greater; if they knew it.i They who persevere patiently, and put their trust in their LORD, shall not fail of happiness in this life and in that which is to come. We have not sent any before thee, as our apostles, other than men,j unto whom we spake by revelation. Inquire therefore of those who have the custody of the scriptures, if ye know not this to be truth. We sent them with evident miracles, and written revelations; and we have sent down unto thee this Korân,k that thou mayest declare unto mankind that which hath been sent down unto them, and that they may consider. Are they who have plotted evil against their prophet secure that GOD will not cause the earth to cleave under them, or that a punishment will not come upon them, from whence they do not expect; or that he will not chastise them while they are busied in travelling from one place to another, and in traffic? (for they shall not be able to elude the power of God,) or that he will not chastise them by a gradual destruction? But your LORD is truly gracious and merciful in granting you respite. 50 Do they not consider the things which GOD hath created; whose shadows are cast on the right hand and on the left, worshipping God,l and become contracted? Whatever moveth both in heaven and on earth worshippeth GOD, and the angels also; and they are not elated with pride, so as to disdain his service: they fear their LORD, who is exalted above them, and perform that which they are commanded. GOD said, Take not unto yourselves two gods; for there is but one GOD: and revere me. Unto him belongeth whatsoever is in heaven and on earth; and unto him is obedience eternally due. Will ye therefore fear any besides GOD? Whatever favors ye have received are certainly from GOD; and when evil afflicteth you, unto him do ye make your supplication; yet when he taketh the evil from off you, behold, a part of you give a companion unto their LORD, to show their ingratitude for the favors we have bestowed on them. Delight yourselves in the enjoyments of this life: but hereafter shall ye know that ye cannot escape the divine vengeance. And they set apart unto idols which have no knowledge,m a part of the food which we have provided for them. By GOD, ye shall surely be called to account for that which ye have falsely devised.
h Some suppose the prophet and the companions of his flight in general, are here intended: others suppose that those are particularly meant in this place, who, after Mohammed's departure, were imprisoned at Mecca on account of their having embraced his religion, and suffered great persecution from the Koreish; as, Belâl, Soheib, Khabbab, Ammâr, Abes, Abu'l Jandal, and Sohail.1 i It is uncertain whether the pronoun they relates to the infidels, or to the true believers. If to the former, the consequence would be, that they they would be desirous of attaining to the happiness of the Mohajerîn, by professing the same faith; if to the latter, the knowledge of this is urged as a motive to patience and perseverance.2 j See chapter 7, p. 110, note r; chapter 12, p. 189, &c. k Literally, this admonition.3 l See chapter 13, p. 182, note c. m Or, which they know not; foolishly imagining that they have power to help them, or interest with GOD to intercede for them. As to the ancient Arabs setting apart a certain portion of the produce of their lands for their idols, and their superstitions abstaining from the use of certain cattle, in honour to the same, see chapter 5, p. 86, and chapter 6, p. 102, and the notes there.
1 Al Beidâwi. 2 Idem. 3 See the Prelim. Disc. Sect. III. p. 44.
They attribute daughters unto GODn (far be it from him!) but unto themselves children of the sex which they desire.o 60 And when any of them is told the news of the birth of a female, his face becometh black,p and he is deeply afflicted: he hideth himself from the people, because of the ill tidings which have been told him; considering within himself whether he shall keep it with disgrace, or whether he shall bury it in the dust. Do they not make an ill judgment? Unto those who believe not in the next life, the similitude of evil ought to be applied, and unto GOD the most sublime similitude:q for he is mighty and wise. If GOD should punish men for their iniquity, he would not leave on the earth any moving thing: but he giveth them respite unto an appointed time; and when their time shall come, they shall not be respited an hour, neither shall their punishment be anticipated. They attribute unto GOD that which they dislike themselves,r and their tongues utter a lie; namely, that the reward of paradise is for them. There is no doubt but that the fire of hell is prepared for them, and that they shall be sent thither before the rest of the wicked. By GOD, we have heretofore sent messengers unto the nations before thee: but Satan prepared their works for them; he was their patron in this world,s and in that which is to come they shall suffer a grievous torment. We have not sent down the book of the Koran unto thee, for any other purpose, than that thou shouldest declare unto them that truth concerning which they disagree; and for a direction and mercy unto people who believe. GOD sendeth down water from heaven, and causeth the earth to revive after it hath been dead. Verily herein is a sign of the resurrection unto people who hearken. Ye have also in cattle an example of instruction: we give you to drink of that which is in their bellies; a liquor between digested dregs, and blood;t namely, pure milk,u which is swallowed with pleasure by those who drink it.
n See the Prelim. Disc. p. 14. Al Beidâwi says, that the tribes of Khozâah and Kenâna, in particular, used to call the angels the daughters of GOD. o viz., Sons: for the birth of a daughter was looked on as a kind of misfortune among the Arabs; and they often used to put them to death by burying them alive.1 p i.e., Clouded with confusion and sorrow. q This passage condemns the Meccans' injudicious and blasphemous application of such circumstances to GOD as were unworthy of him, and not only derogatory to the perfections of the Deity, but even disgraceful to man; while they arrogantly applied the more honourable circumstances to themselves. r By giving him daughters, and associates in power and honour; by disregarding his messengers; and by setting apart the better share of the presents and offerings for their idols, and the worse for him.2 s Or, He is the patron of them (viz. the Koreish) this day, &c. t The milk consisting of certain particles of the blood, supplied from the finer parts of the ailment. Ebn Abbas says, that the grosser parts of the food subside into excrement, and that the finer parts are converted into milk, and the finest of all into blood. u Having neither the colour of the blood, nor the smell of the excrements.
1 See chapter 81. 2 Al Beidâwi
And of the fruits of palm-trees, and of grapes, ye obtain an inebriating liquor, and also good nourishment.x Verily herein is a sign unto people who understand. 70 Thy LORD spake by inspiration unto the bee, saying, Provide thee housesy in the mountains, and in the trees, and of those materials wherewith men build hives for thee: then eat of every kind of fruit, and walk in the beaten paths of thy LORD.z There proceedeth from their bellies a liquor of various colours,a wherein is a medicine for men.b Verily herein is a sign unto people who consider. GOD hath created you, and he will hereafter cause you to die: and some of you shall have his life prolonged to a decrepit age, so that he shall forget whatever he knew; for GOD is wise and powerful. GOD causeth some of you to excel others in worldly possessions: yet they who are caused to excel do not give their wealth unto the slaves whom their right hands possess, that they may become equal sharers therein.c Do they therefore deny the beneficence of GOD? GOD hath ordained you wives from among yourselves,d and of your wives hath granted you children and grand-children; and hath bestowed on you good things for food. Will they therefore believe in that which is vain, and ungratefully deny the goodness of GOD? They worship, besides GOD, idols which possess nothing wherewith to sustain them, either in heaven, or on earth; and have no power. Wherefore liken not anything unto GOD:e for GOD knoweth, but ye know not. GOD propoundeth as a parable a possessed slave, who hath power over nothing, and him on whom we have bestowed a good provision from us, and who giveth alms thereout both secretly and openly:f shall these two be esteemed equal? GOD forbid! But the greater part of men know it not.
x Not only wine, which is forbidden, but also lawful food, as dates, raisins, a kind of honey flowing from the dates, and vinegar. Some have supposed that these words allow the moderate use of wine; but the contrary is the received opinion. y So the apartments which the bee builds are here called, because of their beautiful workmanship, and admirable contrivance, which no geometrician can excel.2 z i.e., The ways through which, by GOD'S power, the bitter flowers passing the bee's stomach become money; or, the methods of making honey, which he has taught her by instinct; or else the ready way home from the distant places to which that insect flies.3 a viz., Honey; the colour of which is very different, occasioned by the different plants on which the bees feed; some being white, some yellow, some red, and some black.4 b The same being not only good food, but a useful remedy in several distempers, particularly those occasioned by phlegm. There is a story, that a man came once to Mohammed, and told him that his brother was afflicted with a violent pain in his belly: upon which the prophet bade him give him some honey. The fellow took his advice; but soon after coming again, told him that the medicine had done his brother no manner of service: Mohammed answered, Go and give him more honey, for God speaks truth, and thy brother's belly lies. And the dose being repeated, the man, by GOD'S mercy, was immediately cured.5 c These words reprove the idolatrous Meccans, who could admit created beings to a share of the divine honour, though they suffered not their slaves to share with themselves to what GOD had bestowed on them.6 d That is, of your own nations and tribes. Some think the formation of Eve from Adam is here intended. e Or propound no similitudes or comparisons between him and his creatures. One argument the Meccans employed in defence of their idolatry, it seems, was, that the worship of inferior deities did honour to GOD; in the same manner as the respect showed to the servants of a prince does honour to the prince himself.7 f The idols are here likened to a slave, who is so far from having anything of his own, that he is himself in the possession of another; whereas GOD is as a rich free man, who provideth for his family abundantly, and also assisteth others who have need, both in public, and in private.8
1 See chapter 2, p. 23. 2 Al Beidâwi. 3 Idem. 4 Idem. 5 Idem. 6 Idem. 7 Idem. 8 Idem, Jallalo'ddin.
GOD also propoundeth as a parable two men; one of them born dumb, who is unable to do or understand anything, but is a burden unto his master; whithersoever he shall send him, he shall not return with any good success: shall this man, and he who hath his speech and understanding, and who commandeth that which is just, and followeth the right way, be esteemed equal?g Unto GOD alone is the secret of heaven and earth known. And the business of the last hourh shall be only as the twinkling of an eye, or even more quick: for GOD is almighty. 80 GOD hath brought you forth from the wombs of your mothers; ye knew nothing, and he gave you the senses of hearing and seeing, and understandings, that ye might give thanks. Do they not behold the fowls which are enabled to fly in the open firmament of heaven? none supporteth them except GOD. Verily herein are signs unto people who believe. GOD hath also provided you houses for habitations for you; and hath also provided you tents of the skins of cattle, which ye find light to be removed on the day of your departure to new quarters, and easy to be pitched on the day of your sitting down therein: and of their wool, and their fur, and their hair, hath he supplied you with furniture and household-stuff for a season. And GOD hath provided for you, of that which he hath created, conveniences to shade you from the sun,i and he hath also provided you places of retreat in the mountains,j and he hath given you garments to defend you from the heat,k and coats of mail to defend you in your wars. Thus doth he accomplish his favor towards you, that ye may resign yourselves unto him. But if they turn back, verily thy duty is public preaching only. They acknowledge the goodness of GOD, and afterwards they deny the same;l but the greater part of them are unbelievers.m On a certain day we will raise a witness out of every nation:n then they who shall have been unbelievers shall not be suffered to excuse themselves, neither shall they be received into favor. And when they who shall have acted unjustly shall see the torment prepared for them; (it shall not be mitigated unto them, neither shall they be respited): and when those who shall have been guilty of idolatry shall see their false gods,o they shall say, O LORD, these are our idols which we invoked, besides thee. But they shall return an answer unto them, saying, Verily ye are liars.p And on that day shall the wicked offer submission unto GOD; and the false deities which they imagined shall abandon them.
g The idol is here again represented under the image of one who, by a defect in his senses, is a useless burthen to the man who maintains him; and GOD, under that of a person completely qualified either to direct or to execute any useful undertaking. Some suppose the comparison is intended of a true believer and an infidel. h That is, The resurrection of the dead. i As trees, houses, tents, mountains, &c. j viz., Caves and grottos, both natural and artificial. k Al Beidâwi says, that one extreme, and that the most insupportable in Arabia, is here put for both; but Jallalo'ddin supposes that by heat we are in this place to understand cold. l Confessing God to be the author of all the blessings they enjoy; and yet directing their worship and thanks to their idols, by whose intercession they imagine blessings are obtained. m Absolutely denying GOD'S providence, either through ignorance or perverseness. n See chapter 4, p. 59, note z. o Literally, Their companions. p For that we are not the companions of GOD, as ye imagined; neither did ye really serve us, but your own corrupt affections and lusts; nor yet were ye led into idolatry by us, but ye fell into it of your own accord.1
1 Al Beidâwi.
90 As for those who shall have been infidels, and shall have turned aside others from the way of GOD, we will add unto them punishment upon punishment because they have corrupted others. On a certain day we will raise up in every nation a witness against them, from among themselves; and we will bring thee, O Mohammed, as a witness against these Arabians. We have sent down unto thee the book of the Koran, for an explication of everything necessary both as to faith and practice, and a direction, and mercy, and good tidings unto the Moslems. Verily GOD commandeth justice, and the doing of good, and the giving unto kindred what shall be necessary; and he forbiddeth wickedness, and iniquity, and oppression: he admonisheth you that ye may remember.q Perform your covenant with GOD,r when ye enter into covenant with him; and violate not your oaths, after the ratification thereof; since ye have made GOD a witness over you. Verily GOD knoweth that which ye do. And be not like unto her who undoeth that which she hath spun, untwisting it after she hath twisted it strongly;s taking your oaths between you deceitfully, because one party is more numerous than another party.t Verily GOD only tempteth you therein; and he will make that manifest unto you, on the day of resurrection, concerning which ye now disagree. If GOD had pleased, he would surely have made you one people:u but he will lead into error whom he pleaseth, and he will direct whom he pleaseth; and ye shall surely give an account of that which ye have done. Therefore take not your oaths between you deceitfully lest your foot slip, after it hath been steadfastly fixed, and ye taste evil in this life, for that ye have turned aside from the way of GOD; and ye suffer a grievous punishment in the life to come. And sell not the covenant of GOD for a small price;x for with GOD is a better recompense prepared for you, if ye be men of understanding. That which is with you will fail; but that which is with GOD is permanent: and we will surely reward those who shall persevere, according to the utmost merit of their actions.
q This verse, which was the occasion of the conversion of Othmân Ebn Matûn, the commentators say, containeth the whole which it is a man's duty either to perform or to avoid; and is alone a sufficient demonstration of what is said in the foregoing verse. Under the three things here commanded, they understand the belief of GOD'S unity, without inclining to atheism, on the one hand, or polytheism, on the other; obedience to the commands of God; and charity towards those in distress. And under the three things forbidden, they comprehend all corrupt and carnal affections; all false doctrines and heretical opinions; and all injustice towards man.2 r By persevering in his true religion. Some think that the oath of fidelity taken to Mohammed by his followers is chiefly intended here. s Some suppose that a particular woman is meant in this passage, who used (like Penelope) to undo at night the work that she had done in the day. Her name, they say, was Reita Bint Saad Ebn Teym, of the tribe of Koreish.3 t Of this insincerity in their alliances the Koreish are accused; it being usual with them, when they saw the enemies of their confederates to be superior in force, to renounce their league with their old friends, and strike up one with the others.4 u Or, of one religion. x That is, Be not prevailed on to renounce your religion, or your engagements with your prophet, by any promises or gifts of the infidels. For, it seems, the Koreish, to tempt the poorer Moslems to apostatize, made them offers, not very considerable indeed, but such as they imagined might be worth their acceptance.5
2 Idem. 3 Idem. 4 Idem. 5 Idem.
Whoso worketh righteousness, whether he be male or female, and is a true believer, we will surely raise him to a happy life; and we will give them their reward, according to the utmost merit of their actions. 100 When thou readest the Koran, have recourse unto GOD, that he may preserve thee from Satan driven away with stones;y he hath no power over those who believe, and who put confidence in their LORD; but his power is over those only who take him for their patron, and who give companions unto God. When we substitute in the Koran an abrogating verse in lieu of a verse abrogated (and GOD best knoweth the fitness of that which he revealeth), the infidels say, Thou art only a forger of these verses: but the greater part of them know not truth from falsehood. Say, The holy spiritz hath brought the same down from thy LORD with truth; that he may confirm those who believe, and for a direction and good tidings unto the Moslems. We also know that they say, Verily, a certain man teacheth him to compose the Koran. The tongue of the person unto whom they incline is a foreign tongue; but this, wherein the Koran is written, is the perspicuous Arabic tongue.a
y Mohammed one day reading in the Korân, uttered a horrid blasphemy, to the great scandal of those who were present, as will be observed in another place;1 to excuse which he assured them that those words were put into his mouth by the devil; and to prevent any such accident for the future, he is here taught to beg GOD'S protection before he entered on that duty.2 Hence the Mohammedans, before they begin to read any part of this book, repeat these words, I have recourse unto God for assistance against Satan driven away with stones. z viz., Gabriel. See chapter 2, p. 10. a This was a great objection made by the Meccans to the authority of the Korân; for when Mohammed insisted, as a proof of its divine original, that it was impossible a man so utterly unacquainted with learning as himself could compose such a book, they replied, that he had one or more assistants in the forgery; but as to the particular person or persons suspected of this confederacy, the traditions differ. One says it was Jabar, a Greek, servant to Amer Ebn al Hadrami, who could read and write well;3 another, that they were Jabar and Yesâr, two slaves who followed the trade of sword-cutlers at Mecca, and used to read the pentateuch and gospel, and had often Mohammed for their auditor, when he passed that way.4 Another tells us, it was one Aïsh, or Yâïsh, a domestic of al Haweiteb Ebn Abd al Uzza, who was a man of some learning, and had embraced Mohammedism.5 Another supposes it was one Kais, a Christian, whose house Mohammed frequented;6 another, that it was Addâs, a servant of Otba Ebn Rabîa;7 and another, that it was Salmân the Persian.8 According to some Christian writers,9 Abdallah Ebn Salâm, the Jew who was so intimate with Mohammed (named by one, according to the Hebrew dialect, Abdias Ben Salon and by another, Abdala Celen), was assisting to him in the compiling his pretended revelations. This Jew Dr. Prideaux confounds with Salmân the Persian, who was a very different man, as a late author10 has observed before me; wherefore, and for that we may have occasion to speak of Salmân hereafter, it may be proper to add a brief extract of his story as told by himself. He was of a good family of Ispahan, and, in his younger years, left the religion of his country to embrace Christianity; and travelling into Syria, was advised by a certain monk of Amuria to go into Arabia, where a prophet was expected to arise about that time, who should establish the religion of Abraham; and whom he should know, among other things, by the seal of prophecy between his shoulders. Salmân performed the journey, and meeting with Mohammed at Koba, where he rested in his flight to Medina, soon found him to be the person he sought, and professed Islâm.11 The general opinion of the Christians, however is, that the chief help Mohammed had in the contriving his Korân, was from a Nestorian monk named Sergius, supposed to be the same person with the monk Boheira, with whom Mohammed in his younger years had some conference, at Bosra, a city of Syria Damascena, where that monk resided.12 To confirm
1 In not. ad cap. 22. 2 Jallalo'ddin, Al Beidâwi, Yahya, &c. 3 Al Zamakhshari, Al Beidâwi, Yahya. 4 Al Zamakh., Al Beidâwi. See Prid. Life of Mah. p. 32. 5 Iidem. 6 Jallalo'ddin. 7 Al Zamakh., Yahya. 8 Al Zamakh., Al Beidâwi. 9 Ricardi Confut. Legis Saracenicæ, c. 13. Joh. Andreas, de Confus. Sectæ Mahometanæ, c. 2 See Prid. Life of Mah. pp. 33, 34. 10 Gagnier not. in Abulf. Vit. Moh. p. 74. 11 Ex Ebn Ishak. Vide Gagnier, ibid 12 See Prid. ubi sup. p. 35, &c. Gagnier, ubi sup. pp. 10, 11. Marrac. de Alcor. p. 37.
Moreover as for those who believe not the signs of GOD, GOD will not direct them, and they shall suffer a painful torment: verily they imagine a falsehood who believe not in the signs of GOD, and they are really the liars. Whoever denieth GOD, after he hath believed, except him who shall be compelled against his will, and whose heart continueth steadfast in the faith, shall be severely chastised:b but whoever shall voluntarily profess infidelity, on those shall the indignation of GOD fall, and they shall suffer a grievous punishment. This shall be their sentence, because they have loved the present life above that which is to come, and for that GOD directeth not the unbelieving people. 110 These are they whose hearts, and hearing, and sight, GOD hath sealed up; and these are the negligent: there is no doubt but that in the next life they shall perish.
which supposition, a passage has been produced from an Arab writer,1 who says that Boheira's name in the books of the Christians, is Sergius; but this is only a conjecture; and another2 tells us, his true name was Saïd, or Felix, and his surname Boheira. But be that as it will, if Boheira and Sergius were the same man, I find not the least intimation in the Mohammedan writers that he ever quitted his monastery to go into Arabia (as is supposed by the Christians); and his acquaintance with Mohammed at Bosra was too early to favour the surmise of his assisting him in the Korân, which was composed long after; though Mohammed might, from his discourse, gain some knowledge of Christianity and of the scriptures, which might be of use to him therein. From the answer given in this passage of the Korân to the objection of the infidels, viz., that the person suspected by them to have a hand in the Korân spoke a foreign language, and therefore could not, with any face of probability, be supposed to assist in a composition written in the Arabic tongue, and with so great elegance, it is plain this person was no Arabian. The word Ajami, which is here used, signifies any foreign or barbarous language in general; but the Arabs applying it more particularly to the Persian, it has been thence concluded by some that Salmân was the person; however, if it be true that he came not to Mohammed till after the Hejra, either he could not be the man here intended, or else this verse must have been revealed at Medina, contrary to the common opinion. b These words were added for the sake of Ammâr Ebn Yaser, and some others, who being taken and tortured by the Koreish, renounced their faith out of fear, though their hearts agreed not with their mouths.3 It seems Ammâr wanted the constancy of his father and mother, Yâser, and Sommeya, who underwent the like trial at the same time with their son, and resolutely refusing to recant, were both put to death, the infidels tying Sommeya between two camels, and striking a lance through her privy parts.4 When news was brought to Mohammed, that Ammâr had denied the faith, he said, it could not be, for that Ammâr was full of faith from the crown of his head to the sole of his foot, faith being mixed and incorporated with his very flesh and blood; and when Ammâr himself came weeping to the prophet, he wiped his eyes, saying, What fault was it of thine, if they forced thee? But though it be here said, that those who apostatize in appearance only, to avoid death or torments, may hope for pardon from GOD, yet it is unanimously agreed by the Mohammedan doctors, to be much more meritorious and pleasing in the sight of GOD, courageously and nobly to persist in the true faith, and rather to suffer death itself than renounce it, even in words. Nor did the Mohammedan religion want its martyrs, in the strict sense of the word; of which I will here give two instances, besides the above-mentioned. One is that of Khobaib Ebn Ada, who being perfidiously sold to the Koreish, was by them put to death in a cruel manner, by mutilation, and cutting off his flesh piecemeal; and being asked, in the midst of his tortures, whether he did not wish Mohammed was in his place, answered I would not wish to be with my family, my substance, and my children, on condition that Mohammed was only to be pricked with a thorn.5 The other is that of a man who was put to death by Moseilama, on the following occasion. That false prophet having taken two of Mohammed's followers, asked one of them, what he said of Mohammed? the man answered, That he was the apostle of God: And what sayest thou of me? added Moseilama; to which he replied, Thou also art the apostle of God; whereupon he was immediately dismissed in safety. But the other, having returned the same answer to the former question, refused to give any to the last, though required to do it three several times, but pretended to be deaf, and was therefore slain. It is related that Mohammed, when the story of these two men was told him, said, The first of them threw himself on God's mercy; but the latter professed the truth; and he shall find his account in it.6
1 Al Masudi. 2 Abu'l Hasan al Becri in Korân. 3 Al Beidâwi, Al Zamakh., Yahya. 4 Al Beidâwi 5 Ebn Shohnah. 6 Al Beidâwi.
Moreover thy LORD will be favorable unto those who have fled their country, after having suffered persecution,c and had been compelled to deny the faith by violence, and who have since fought in defence of the true religion, and have persevered with patience; verily unto these will thy LORD be gracious and merciful, after they shall have shown their sincerity. On a certain day shall every soul come to plead itself,d and every soul shall be repaid that which it shall have wrought; and they shall not be treated unjustly. GOD propoundeth as a parable a citye which was secure and quiet, unto which her provisions came in abundance from every side; but she ungratefully denied the favor of GOD: wherefore GOD caused her to taste the extreme famine, and fear, because of that which they had done. And now is an apostle come unto the inhabitants of Mecca from among themselves; and they accuse him of imposture: wherefore a punishment shall be inflicted on them, while they are acting unjustly. Eat of what GOD hath given you for food, that which is lawful and good; and be thankful for the favors of GOD, if ye serve him. He hath only forbidden you that which dieth of itself, and blood, and swine's flesh, and that which hath been slain in the name of any, besides GOD.f But unto him who shall be compelled by necessity to eat of these things, not lusting nor wilfully transgressing, GOD will surely be gracious and merciful. And say not that wherein your tongues utter a lie; This is lawful, and this is unlawful;g that ye may devise a lie concerning GOD: for they who devise concerning GOD shall not prosper. They shall have small enjoyment in this world, and in that which is to come they shall suffer a grievous torment. Unto the Jews did we forbid that which we have told thee formally:h and we did them no injury in that respect; but they injured their own souls.i 120 Moreover thy LORD will be favorable unto those who do evil through ignorance, and afterwards repent and amend: verily unto these will thy LORD be gracious and merciful, after their repentance. Abraham was a model of true religion, obedient unto GOD, orthodox, and was not an idolater:j he was also grateful for his benefits: wherefore God chose him, and directed him into the right way. And we bestowed on him good in this world; and in the next he shall surely be one of the righteous. We have also spoken unto thee, O Mohammed, by revelation, saying, Follow the religion of Abraham, who was orthodox, and was no idolater.
c As did Ammâr, who made one in both the flights. Some, reading the verb with different vowels, render the last words, after having persecuted the true believers; and instance in al Hadrami, who obliged a servant of his to renounce Mohammedism, by force, but afterwards, together with that servant professed the same faith, and fled for it.1 d That is, Every person shall be solicitous for his own salvation, not concerning himself with the condition of another, but crying out, My own soul, my own soul!2 e This example is applied to every city which having received great blessings from GOD, becometh insolent and unthankful, and is therefore chastised by some signal judgment; or rather to Mecca in particular, on which the calamities threatened in this passage, viz. both famine and sword, were inflicted.3 f See chapter 5, p. 73. g Allowing what GOD hath forbidden, and superstitiously abstaining from what he hath allowed. See chapter 6, p. 101, &c. h viz., In the 6th chapter, p. 103. i i.e., They were forbidden things which were in themselves indifferent, as a punishment for their wickedness and rebellion. j This was to reprehend the idolatrous Koreish, who pretended that they professed the religion of Abraham.
1 Idem. 2 Idem. 3 Idem.
The sabbath was only appointed unto those who differed with their prophet concerning it;k and thy LORD will surely judge between them, on the day of resurrection, as to that concerning which they differed. Invite men unto the way of thy LORD, by wisdom, and mild exhortation; and dispute with them in the most condescending manner: for thy LORD well knoweth him who strayeth from his path, and he well knoweth those who are rightly directed. If ye take vengeance on any, take a vengeance proportionable to the wrong which hath been done you;l but if ye suffer wrong patiently, verily this will be better for the patient.m Wherefore, do thou bear opposition with patience; but thy patience shall not be practicable, unless with GOD'S assistance. And be thou not grieved on account of the unbelievers; neither be thou troubled for that which they subtilely devise; for GOD is with those who fear him, and are upright.
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XVII. ENTITLED, THE NIGHT JOURNEY;n REVEALED AT MECCA
IN THE NAME OF THE MOST MERCIFUL GOD.
PRAISE be unto him who transported his servant by night, from the sacred temple of Mecca to the farther temple of Jerusalem,p the circuit of which we have blessed, that we might show some of our signs; for God is he who heareth, and seeth.
k These were the Jews; who being ordered by Moses to set apart Friday (the day now observed by the Mohammedans) for the exercise of divine worship, refused it, and chose the sabbath-day, because on that day GOD rested from his works of creation: for which reason they were commanded to keep the day they had chosen in the strictest manner.1 l This passage is supposed to have been revealed at Medina, on occasion of Hamza, Mohammed's uncle, being slain at the battle of Ohod. For the infidels having abused his dead body, by taking out his bowels, and cutting off his ears and his nose, when Mohammed saw it, he swore that if God granted him success, he would retaliate those cruelties on seventy of the Koreish; but he was by these words forbidden to execute what he had sworn, and he accordingly made void his oath.2 Abu'lfeda makes the number on which Mohammed swore to reek his vengeance to be but thirty:3 but it may be observed, by the way, that the translator renders the passage in that author, GOD hath revealed unto me that I shall retaliate, &c., instead of, If GOD grant me victory over the Koreish, I will retaliate, &c., reading Laïn adhharni, for adhfarni; GOD, far from putting this design into the prophet's head by a revelation, expressly forbidding him to put it in execution. m Here, says al Beidâwi, the Korân principally points at Mohammed, who was of all men the most conspicuous for meekness and clemency. n The reason of this inscription appears in the first words. Some entitle the chapter, The children of Israel. o Some except eight verses, beginning at these words, It wanted little but that the infidels had seduced thee, &c. p From whence he was carried through the seven heavens to the presence of GOD, and brought back again to Mecca the same night. This journey of Mohammed to heaven is so well known that I may be pardoned if I omit the description of it. The English reader may find it in Dr. Prideaux's Life of Mahomet,1 and the learned in Abu'lfeda,2 whose annotator has corrected several mistakes in the relation of Dr. Prideaux, and in other writers. It is a dispute among the Mohammedan divines, whether their prophet's night-journey was really performed by him corporally, or whether it was only a dream or vision. Some think the whole was no more than a vision; and allege and express tradition of Moâwiyoh,3 one of Mohammed's successors, to that purpose. Others suppose he was carried bodily to Jerusalem, but no farther; and that he ascended thence to heaven in spirit only. But the received opinion is, that it was no vision, but that he was actually transported in the body to his journey's end; and if any impossibility be objected, they think it a sufficient answer to say, that it might easily be effected by an omnipotent agent.4
1 Idem, Jallalo'ddin. 2 Iidem. 3 Abu'lf. Vit. Moh. n. 68. 1 Page 43, &c. See also Morgan's Mahometism Explained, vol. 2 2 Vit. Moham. cap. 19. 3 Vide ibid, c. 18. 4 Al Beidâwi.
And we gave unto Moses the book of the law, and appointed the same to be a direction unto the children of Israel, commanding them, saying, Beware that ye take not any other patron besides me. O posterity of those whom we carried in the ark with Noah:q verily he was a grateful servant. And we expressly declared unto the children of Israel in the book of the law, saying, Ye will surely commit evil in the earth twice,r and ye will be elated with great insolence. And when the punishment threatened for the first of those transgressions came to be executed, we sent against you our servants,s endued with exceeding strength in war, and they searched the inner apartments of your houses; and the prediction became accomplished. Afterwards we gave you the victory over them,t in your turn, and we granted you increase of wealth and children, and we made you a more numerous people, saying, If ye do well, ye will do well to your own souls; and if ye do evil, ye will do it unto the same. And when the punishment threatened for your latter transgression came to be executed, we sent enemies against you to afflict you,u and to enter the temple, as they entered it the first time, and utterly to destroy that which they had conquered.
q The commentators are put to it to find out the connection of these words with the foregoing. Some think the accusative case is here put for the vocative, as I have translated it: and others interpret the words thus, Take not for your patrons besides me, the posterity of those, &c., meaning, mortal men. r Their first transgression was their rejecting the decisions of the law, their putting Isaiah to death,5 and their imprisoning of Jeremiah:6 and the second, was their slaying of Zachariah and John the Baptist, and their imagining the death of JESUS.7 s These were Jalût, or Goliah, and his forces;8 or Sennacherib the Assyrian; or else Nebuchadnezzar, whom the eastern writers called Bakhtnasr (which was however only his surname, his true name being Gudarz, or Raham), the governor of Babylon under Lohorasp, king of Persia,9 who took Jerusalem, and destroyed the temple. t By permitting David to kill Goliah; or by the miraculous defeat of Sennacherib's army; or for that GOD put it into the heart of Bahman the son of Isfandiyar, when he succeeded his grandfather Lohorasp, to order Kiresh, or Cyrus, then governor of Babylon, to send home the Jews from their captivity, under the conduct of Daniel; which he accordingly did, and they prevailed against those whom Bakhtnasr had left in the land.10 u Some imagine the army meant in this place was that of Bakhtnasr;11 but others say the Persians conquered the Jews this second time, by the arms of Gudarz (by whom they seem to intend Antiochus Epiphanes), one of the successors of Alexander at Babylon. It is related that the general in this expedition, entering the temple, saw blood bubbling up on the great altar, and asking the reason of it, the Jews told him it was the blood of a sacrifice which had not been accepted of GOD; to which he replied, that they had not told him the truth, and ordered a thousand of them to be slain on the altar; but the blood not ceasing, he told them that if they would not confess the truth, he would not spare one of them; whereupon they acknowledged it was the blood of John: and the general said, Thus hath your Lord taken vengeance on you; and then cried out, O John, my LORD and thy LORD knoweth what hath befallen thy people for thy sake; wherefore let thy blood stop, by GOD'S permission, lest I leave not one of them alive; upon which the blood immediately stopped.12 These are the explications of the commentators, wherein their ignorance in ancient history is sufficiently manifest; though perhaps Mohammed himself, in this latter passage, intended the destruction of Jerusalem by the Romans.
5 Id. m. 6 Jallalo'ddin. 7 Iidem. 8 Jallalo'ddin, Yahya. 9 Al Zamakhshari, Al Beidâwi. 10 Iidem. 11 Yahya, Jallalo'ddin 12 Al Beidâwi.
Peradventure your LORD will have mercy on you hereafter: but if ye return to transgress a third time, we also will return to chastise you;x and we have appointed hell to be the prison of the unbelievers. Verily this Koran directeth unto the way which is most right, and declareth unto the faithful, 10 who do good works, that they shall receive a great reward; and that for those who believe not in the life to come, we have prepared a grievous punishment. Man prayeth for evil, as he prayeth for good;y for man is hasty.z We have ordained the night and the day for two signs of our power: afterwards we blot out the sign of the night, and we cause the sign of the day to shine forth, that ye may endeavor to obtain plenty from your LORD by doing your business therein, and that ye may know the number of years, and the computation of time; and everything necessary have we explained by a perspicuous explication. The fatea of every man have we bound about his neck;b and we will produce unto him, on the day of resurrection, a book wherein his actions shall be recorded: it shall be offered him open, and the angels shall say unto him, Read thy book; thine own soul will be a sufficient accountant against thee, this day.c He who shall be rightly directed, shall be directed to the advantage only of his own soul; and he who shall err shall err only against the same: neither shall any laden soul be charged with the burden of another. We did not punish any people, until we had first sent an apostle to warn them. And when we resolved to destroy a city, we commanded the inhabitants thereof, who lived in affluence, to obey our apostle; but they acted corruptly therein: wherefore the sentence was justly pronounced against that city; and we destroyed it with an utter destruction. And how many generations have we consumed since Noah? for thy LORD sufficiently knoweth and seeth the sins of his servants. Whosoever chooseth this transitory life, we will bestow on him therein beforehand that which we please; on him, namely, whom we please: afterwards will we appoint him hell for his abode; he shall be thrown into the same to be scorched, covered with ignominy, and utterly rejected from mercy.
x And this came accordingly to pass; for the Jews being again so wicked as to reject Mohammed, and conspire against his life, God delivered them into his hands; and he exterminated the tribe of Koreidha, and slew the chiefs of al Nadîr, and obliged the rest of the Jewish tribes to pay tribute.1 y Out of ignorance, mistaking evil for good; or making wicked imprecations on himself and others, out of passion and impatience. z Or inconsiderate, not weighing the consequence of what he asks. It is said that the person here meant is Adam, who, when the breath of life was breathed into his nostrils, and had reached so far as his navel, though the lower part of his body was, as yet, but a piece of clay, must needs try to rise up, and got an ugly fall by the bargain. But others pretend the passage was revealed on the following occasion. Mohammed committed a certain captive to the charge of his wife, Sawda bint Zamáa, who, moved with compassion at the man's groans, unbound him, and let him escape: upon which the prophet, in the first motions of his anger, wished her hand might fall off; but immediately composing himself, said aloud, O God, I am but a man: therefore turn my curse into a blessing.2 a Literally, the bird, which is here used to signify a man's fortune or success; the Arabs, as well as the Greeks and Romans, taking omens from the flight of birds, which they supposed to portend good luck, if they flew from the left to the right, but if from the right to the left, the contrary; the like judgment they also made when certain beasts passed before them. b Like a collar, which he cannot by any means get off. See the Prelim. Disc. Sect. IV p. 80. c See ibid. p. 20.
1 Idem. 2 Jallalo'ddin
20 But whosoever chooseth the life to come, and directeth his endeavor towards the same, being also a true believer; the endeavor of these shall be acceptable unto God. On all will we bestow the blessings of this life, both on these and on those, of the gift of thy LORD; for the gift of thy LORD shall not be denied unto any. Behold, how we have caused some of them to surpass others in wealth and dignity: but the next life shall be more considerable in degrees of honour, and greater in excellence. Set not up another god with the true GOD, lest thou sit down in disgrace, and destitute. Thy LORD hath commanded that ye worship none besides him; and that ye show kindness unto your parents, whether the one of them, or both of them attain to old age with thee.d Wherefore, say not unto them, Fie on you!e neither reproach them, but speak respectfully unto them and submit to behave humblye towards them, out of tender affection and say, O LORD, have mercy on them both, as they nursed me when I was little. Your LORD well knoweth that which is in your souls; whether ye be men of integrity: and he will be gracious unto those who sincerely return unto him. And give unto him who is of kin to you his due,f and also unto the poor, and the traveller. And waste not thy substance profusely: for the profuse are brethren of the devils:g and the devil was ungrateful unto his LORD. 30 But if thou turn from them, in expectation of the mercy which thou hopest from thy LORD;h at least, speak kindly unto them. And let not thy hand be tied up to thy neck; neither open it with an unbounded expansion,i lest thou become worthy of reprehension, and be reduced to poverty. Verily thy LORD will enlarge the store of whom he pleaseth, and will be sparing unto whom he pleaseth; for he knoweth and regardeth his servants. Kill not your children for fear of being brought to want; we will provide for them and for you; verily the killing them is a great sin. Draw not near unto fornication; for it is wickedness, and an evil way. Neither slay the soul which GOD hath forbidden you to slay, unless for a just cause;k and whosoever shall be slain unjustly, we have given his heir power to demand satisfaction;l but let him not exceed the bounds of moderation in putting to death the murderer in too cruel a manner, or by revenging his friend's blood on any other than the person who killed him; since he is assisted by this law.m
d That is, receiving their support and maintenance from thee. e Literally, Lower the wing of humility, &c. f That is, friendship and affection, and assistance in time of need. g Prodigality, and squandering away one's substance in folly or luxury, being a very great sin. The Arabs were particularly guilty of extravagance in killing camels, and distributing them by lot, merely out of vanity and ostentation; which they are forbidden by this passage, and commanded to bestow what they could spare on their poor relations, and other indigent people.1 h That is, If thy present circumstances will not permit thee to assist others, defer thy charity till GOD shall grant thee better ability. i i.e., Be neither niggardly nor profuse, but observe the mean between the two extremes, wherein consists true liberality.2 j See chapter 6, p. 101 and 103, and chapter 81. k The crimes for which a man may justly be put to death are these: apostasy, adultery and murder.3 l It being at the election of the heir, or next of kin, either to take the life of the murderer or to accept of a fine in lieu of it.4 m Some refer the pronoun he to the person slain, for the avenging whose death this law was made; some to the heir, who has a right granted him to demand satisfaction for his friend's blood;1 and others to him who shall be slain by the heir, if he carry his vengeance too far.2
1 Al Beidâwi. 2 Idem. 3 Idem. 4 See chapter 2, p. 19. 1 Yahya. 2 Vide Al Beidâwi.
And meddle not with the substance of the orphan, unless it be to improve it, until he attain his age of strength:n and perform your covenant; for the performance of your covenant shall be inquired into hereafter. And give full measure, when you measure aught; and weigh with a just balance. This will be better, and more easy for determining every man's due.o And follow not that whereof thou hast no knowledge;p for the hearing, and the sight, and the heart, every of these shall be examined at the last day. Walk not proudly in the land, for thou canst not cleave the earth, neither shalt thou equal the mountains in stature. 40 All this is evil, and abominable in the sight of thy LORD. These precepts are a part of the wisdom which they LORD hath revealed unto thee. Set not up any other god as equal unto GOD, lest thou be cast into hell, reproved and rejected. Hath your LORD preferably granted unto you sons, and taken for himself daughters from among the angels?q Verily in asserting this ye utter a grievous saying. And now have we used various arguments and repetitions in this Koran, that they may be warned: yet it only rendereth them more disposed to fly from the truth. Say unto the idolaters, If there were other gods with him, as ye say, they would surely seek an occasion of making some attempt against the possessor of the throne:r GOD forbid! and far, very far, be that from him which they utter! The seven heavens praise him, and the earth, and all who are therein: neither is there anything which doth not celebrate his praise; but ye understand not their celebration thereof: he is gracious and merciful. When thou readest the Koran, we place between thee and those who believe not in the life to come a dark veil; and we put coverings over their hearts, lest they should understand it, and in their ears thickness of hearing. And when thou makest mention, in repeating the Koran, of thy LORD only,s they turn their backs, flying the doctrine of his unity. 50 We well know with what design they hearken, when they hearken unto thee, and when they privately discourse together: when the ungodly say, Ye follow no other than a madman. Behold! what epithets they bestow on thee. But they are deceived; neither can they find any just occasion to reproach thee. They also say, After we shall have become bones and dust, shall we surely be raised a new creature?
n See chapter 4, p. 53, 54. o Or, more advantageous in the end.3 p i.e., Vain and uncertain opinions, which thou hast not good reason to believe true, or at least probable. Some interpret the words, Accuse not another of a crime whereof thou hast no knowledge; supposing they forbid the bearing false witness, or the spreading or giving credit to idle reports of others.4 q See chapter 16, p. 199. r i.e., They would in all probability contend with GOD for superiority, and endeavour to dethrone him, in the same manner as princes act with one another on earth. s Not allowing their gods to be his associates, nor praying their intercession with him.
3 Idem. Al Zamakh. 4 Iidem.
Answer, Be ye stones, or iron, or some creature more improbable in your opinions to be raised to life. But they will say, Who shall restore us to life? Answer, He who created you the first time: and they will wag their heads at thee, saying, When shall this be? Answer, Peradventure it is nigh. On that day shall GOD call you forth from your sepulchres, and ye shall obey, with celebration of his praise;t and ye shall think that ye tarriedu but a little while. Speak unto my servants, that they speak mildly unto the unbelievers, lest ye exasperate them; for Satan soweth discord among them, and Satan is a declared enemy unto man. your LORD well knoweth you; if he pleaseth, he will have mercy on you, or, if he pleaseth, he will punish you:x and we have not sent thee to be a steward over them. Thy LORD well knoweth all persons in heaven and on earth.y We have bestowed peculiar favors on some of the prophets, preferably to others; and we gave unto David the psalms.z Say, Call upon those whom ye imagine to be gods besides him; yet they will not be able to free you from harm, or to turn it on others. Those whom ye invoke,a do themselves desire to be admitted to a near conjunction with their LORD; striving which of them shall approach nearest unto him: they also hope for his mercy, and dread his punishment; for the punishment of thy LORD is terrible. 60 There is no city but we will destroy the same before the day of resurrection, or we will punish it with a grievous punishment. This is written in the book of our eternal decrees. Nothing hindered us from sending thee with miracles, except that the former nations have charged them with imposture. We gave unto the tribe of Thamud, at their demand, the she-camel visible to their sight: yet they dealt unjustly with her:b and we send not a prophet with miracles, but to strike terror. Remember when we said unto thee, Verily thy LORD encompasseth men by his knowledge and power. We have appointed the vision which we showed thee,c and also the treed cursed in the Koran, only for an occasion of dispute unto men, and to strike them with terror; but it shall cause them to transgress only the more enormously.
t The dead, says al Beidâwi, at his call shall immediately rise, and shaking the dust off their heads, shall say, Praise be unto thee, O God. u viz., In your graves; or in the world. x These words are designed as a pattern for the Moslems to follow, in discoursing with the idolaters; by which they are taught to use soft and dubious expressions, and not to tell them directly that they are doomed to hell fire; which, besides the presumption in offering to determine the sentence of others, would only make them more irreconcilable enemies.1 y And may choose whom he pleases for his ambassador. This is an answer to the objections of the Koreish, that Mohammed was the orphan pupil of Abu Taleb, and followed by a parcel of naked and hungry fellows.2 z Which were a greater honour to him than his kingdom; and wherein Mohammed and his people are foretold by these words, among others:3 The righteous shall inherit the earth.4 a viz., The angels and prophets, who are the servants of GOD as well as yourselves. b See chapter 7, p. 112. c Mohammed's journey to heaven is generally agreed to be intended in this place; which occasioned great heats and debates among his followers, till they were quieted by Abu Becr's bearing testimony to the truth of it.5 The word vision, here used, is urged by those who take this journey to have been no more than a dream, as a plain confirmation of their opinion. Some, however, suppose the vision meant in this passage was not the night-journey, but the dream Mohammed saw at al Hodeibiya, wherein he seemed to make his entrance into Mecca;6 or that at Bedr;7 or else a vision he had relating to the family of Ommeya, whom he saw mount his pulpit, and jump about in it like monkeys; upon which he said, This is their portion in this world, which they have gained by their profession of Islâm.1 But if any of these latter expositions be true, the verse must have been revealed at Medina. d Called al Zakkûm, which springs from the bottom of hell.2
1 Al Beidâwi. 2 Idem. 3 Vide Marracc. in Alc. p. 28, &c. Prid. Life of Mah. p. 122. 4 Psal. xxxvii. 28. Al Beid. 5 Vide Abulf. Vit. Moh. p. 39, and not. ibid Prideaux, Life of Mah. p. 50, and Prelim. Disc. Sect. II, p. 36. 6 See Kor. chapter 48. 7 See chapter 8, p. 129. 1 Al Beidâwi. 2 See chapter 37.
And remember when we said unto the angels, Worship Adam; and they all worshipped him except Eblis, who said, Shall I worship him whom thou hast created of clay? And he said, What thinkest thou, as to this man whom thou hast honoured above me? verily, if thou grant me respite until the day of resurrection, I will extirpate his offspring, except a few. God answered, Begone, I grant thee respite: but whosoever of them shall follow thee, hell shall surely be your reward; an ample reward for your demerits!e And entice to vanity such of them as thou canst, by thy voice; and assault them on all sides with thy horsemen and thy footmen;f and partake with them in their riches, and their children;g and make them promises; (but the devil shall make them no other than deceitful promises:) as to my servants, thou shalt have no power over them; for thy LORD is a sufficient protector of those who trust in him. It is your LORD who driveth forward the ships for you in the sea, that ye may seek to enrich yourselves of his abundance by commerce; for he is merciful towards you. When a misfortune befalleth you at sea, the false deities whom ye invoke are forgotten by you, except him alone: yet when he bringeth you safe to dry land, ye retire afar off from him, and return to your idols; for man is ungrateful.h 70 Are ye therefore secure that he will not cause the dry land to swallow you up, or that he will not send against you a whirlwind driving the sands to overwhelm you? Then shall ye find none to protect you. Or are ye secure that he will not cause you again to commit yourselves to the sea another time, and send against you a tempestuous wind, and drown you; for that ye have been ungrateful? then shall ye find none to defend you against us, in that distress. And now have we honoured the children of Adam by sundry peculiar privileges and endowments; and we have given them conveniences of carriage by land and by sea, and have provided food for them of good things; and we have preferred them before many of our creatures which we have created, by granting them great prerogatives. On a certain day we will call all men to judgment with their respective leader:i and whosoever shall have his book given him into his right hand, they shall read their book with joy and satisfaction;j and they shall not be wronged a hair.k
e See chapter 2, p. 5, and chapter 7, p. 106, &c. f i.e., With all thy forces. g Instigating them to get wealth by unlawful means, and to spend it in supporting vice and superstition; and tempting them to incestuous mixtures, and to give their children names in honour of their idols, as Abd Yaghuth, Abd' al Uzza, &c.3 h See chapter 10, p. 152. i Some interpret this of the prophet sent to every people; others, of the heads of sects; others, of the various religions professed in the world; others, of the books which shall be given to every man at the resurrection, containing a register of their good and bad actions. j See the Prelim. Disc. Sect. IV. p. 70. k See chapter 4, p. 60, note o.
3 Al Beidâwi.
And whoever hath been blind in this life shall be also blind in the next, and shall wander more widely from the path of salvation. It wanted little but the unbelievers had tempted thee to swerve from the instructions which we had revealed unto thee, that thou shouldest devise concerning us a different thing;l and then would they have taken thee for their friend: and unless we had confirmed thee, thou hadst certainly been very near inclining unto them a little. Then would we surely have caused thee to taste the punishment of life, and the punishment of death;m and thou shouldest not have found any to protect thee against us. The unbelievers had likewise almost caused thee to depart the land, that they might have expelled thee thence:n but then should they not have tarried therein after thee, except a little while.o This is the method of dealing which we have prescribed ourselves in respect to our apostles, whom we have already sent before thee: and thou shalt not find any change in our prescribed method. 80 Regularly perform thy prayer at the declension of the sun, at the first darkness of the night,q and the prayer of daybreak;r for the prayer of daybreak is borne witness unto by the angels.s
l These are generally supposed to have been the tribe of Thakîf, the inhabitants of al Tâyef, who insisted on Mohammed's granting them several very extraordinary privileges, as the terms of their submission to him; for they demanded that they might be free from the legal contribution of alms, and from observing the appointed times of prayer; that they might be allowed to keep their idol Allât for a certain time,1 and that their territory might be declared a place of security and not be violated, like that of Mecca, &c. And they added, that if the other Arabs asked him the reason of these concessions, he should say, that GOD had commanded him so to do.2 According to which explication it is plain this verse must have been revealed long after the Hejra. Some, however, will have the passage to have been revealed at Mecca, on occasion of the Koreish; who told Mohammed they would not suffer him to kiss the black stone in the wall of Caaba, unless he also visited their idols, and touched them with his hand, to show his respect. m i.e., Both of this life and the next. Some interpret the first of the punishment in the next world, and the latter of the torture of the sepulchre.3 n The commentators differ as to the place where this passage was delivered, and the occasion of it. Some think it was revealed at Mecca, and that it refers to the violent enmity which the Koreish bore Mohammed, and their restless endeavours to make him leave Mecca;4 as he was at length obliged to do. But as the persons here spoken of seem not to have prevailed in their project, others suppose that the verse was revealed at Medina, on the following occasion. The Jews, envious of Mohammed's good reception and stay there, told him, by way of counsel, that Syria was the land of the prophets, and that if he was really a prophet he ought to go thither. Mohammed seriously reflecting on what they had said, began to think they had advised him well; and actually set out, and proceeded a day's journey in his way to Syria: whereupon GOD acquainted him with their design by the revelation of this verse; and he returned to Medina.5 o This was fulfilled, according to the former of the above-mentioned explications, by the loss of the Koreish at Bedr; and according to the latter, by the great slaughter of the Jews of Koreidha and al Nadîr.6 p i.e., At the time of noon prayer, when the sun declines from the meridian; or, as some choose to translate the words, at the setting of the sun, which is the time of the first evening prayer. q The time of the last evening prayer. r Literally, the reading of the daybreak; whence some suppose the reading of the Korân at that time is here meant. s viz., The guardian angels, who, according to some, are relieved at that time; or else the angels appointed to make the change of night into day, &c.7
1 See the Prelim. Disc. p. 14. 2 Al Beidâwi, Jallalo'ddin. Vide Abulf. Vit. Moham. p. 126, &c. 3 Al Beidâwi. 4 Idem. 5 Idem, Jallalo'ddin. 6 Iidem. 7 Al Beidâwi.
And watch some part of the night in the same exercise, as a work of supererogation for thee: peradventure thy LORD will raise thee to an honourable station.t And say, O LORD, cause me to enter with a favorable entry, and cause me to come forthu with a favorable coming forth; and grant me from thee an assisting power. And say, Truth is come, and falsehood is vanished: for falsehood is of short continuance.x We send down of the Koran that which is a medicine and mercy unto the true believers; but it shall only increase the perdition of the unjust. When we bestow favors on man, he retireth and withdraweth himself ungratefully from us: but when evil toucheth him, he despaireth of our mercy. Say, Every one acteth after his own manner:y but your LORD best knoweth who is most truly directed in his way. They will ask thee concerning the spirit:z answer, The spirit was created at the command of my LORD:a but ye have no knowledge given unto you, except a little.b If we pleased, we should certainly take away that which we have revealed unto thee;c in such case thou couldst not find any to assist thee therein against us, unless through mercy from thy LORD; for his favor towards thee hath been great. 90 Say, Verily if men and genii were purposely assembled, that they might produce a book like this Koran, they could not produce one like unto it, although the one of them assisted the other. And we have variously propounded unto men in this Koran every kind of figurative argument; but the greater part of men refuse to receive it, merely out of infidelity.
t According to a tradition of Abu Horeira, the honourable station here intended is that of intercessor for others.1 u That is, Grant that I may enter my grave with peace, and come forth from it, at the resurrection, with honour and satisfaction. In which sense this petition is the same with that of Balaam, Let me die the death of the righteous, and let my last end be like his.2 But as the person here spoken to is generally supposed to be Mohammed, the commentators say he was commanded to pray in these words for a safe departure from Mecca, and a good reception at Medina; or for a sure refuge in the cave, where he hid himself when he fled from Mecca;3 or (which is the more common opinion) for a victorious entrance into Mecca, and a safe return thence.4 x These words Mohammed repeated, when he entered the temple of Mecca, after the taking of that city, and cleansed it of the idols; a great number of which are said to have fallen down on his touching them with the end of the stick he held in his hand.5 y i.e., According to his judgment or opinion, be it true or false; or according to the bent of his mind, and the natural constitution of his body.6 z Or the soul of man. Some interpret it of the angel Gabriel, or of the divine revelation.7 a viz., By the word Kun, i.e., Be; consisting of an immaterial substance, and not generated, like the body. But, according to a different opinion, this passage should be translated, The spirit is of those things, the knowledge of which thy Lord hath reserved to himself. For it is said that the Jews bid the Koreish ask Mohammed to relate the history of those who slept in the cave,8 and of Dhu'lkarnein,9 and to give them an account of the soul of man; adding, that if he pretended to answer all the three questions, or could answer none of them, they might be sure he was no prophet; but if he gave an answer to one or two of the questions and was silent as to the other, he was really a prophet. Accordingly, when they propounded the questions to him, he told them the two histories, but acknowledged his ignorance as to the origin of the human soul.10 b All your knowledge being acquired from the information of your senses, which must necessarily fail you in spiritual speculations, without the assistance of divine revelation.11 c viz., The Korân; by razing it both from the written copies, and the memories of men.
1 Idem. 2 Numb. xxiii. 10. 3 See the Prelim. Disc. Sect. II. p. 39. 4 Al Beidâwi, Jallalo'ddin. 5 Iidem. Vide Gagnier, Vie de Mahomet, tom. 2, p. 127. 6 Al Beidâwi. 7 Idem. 8 See the next chapter. 9 See ib. 10 Al Beidâwi. 11 Idem.
And they say, We will by no means believe on thee, until thou cause a spring of water to gush forth for us out of the earth;d or thou have a garden of palm-trees and vines, and thou cause rivers to spring forth from the midst thereof in abundance; or thou cause the heaven to fall down upon us, as thou hast given out, in pieces; or thou bring down GOD and the angels to vouch for thee; or thou have a house of gold; or thou ascend by a ladder to heaven: neither will we believe thy ascending thither alone,e until thou cause a book to descend unto us, bearing witness of thee, which we may read. Answer My LORD be praised! Am I other than a man, sent as an apostle? And nothing hindereth men from believing, when a direction is come unto them, except that they say, Hath GOD sent a man for his apostle? Answer, If the angels had walked on earth as familiar inhabitants thereof, we had surely sent down unto them from heaven an angel for our apostle. Say, GOD is a sufficient witness between me and you: for he knoweth and regardeth his servants. Whom GOD shall direct, he shall be the rightly directed; and whom he shall cause to err, thou shalt find none to assist, besides him. And we will gather them together on the day of resurrection, creeping on their faces, blind, and dumb, and deaf:f their abode shall be hell; so often as the fire thereof shall be extinguished, we will rekindle a burning flame to torment them.g 100 This shall be their reward, because they disbelieve in our signs, and say, When we shall have been reduced to bones and dust, shall we surely be raised new creatures? Do they not perceive that GOD, who created the heavens and the earth, is able to create other bodies, like their present? And he hath appointed them a limited term;h there is no doubt thereof: but the ungodly reject the truth, merely out of unbelief. Say, If ye possessed the treasures of the mercy of my LORD, ye would surely refrain from using them, for fear of spending them;i for man is covetous. We heretofore gave unto Moses the power of working nine evident signs.j And do thou ask the children of Israel, as to the story of Moses;k when he came unto them, and Pharaoh said unto him, Verily I esteemed thee, O Moses, to be deluded by sorcery.
d This and the following miracles were demanded of Mohammed by the Koreish, as proofs of his mission. e As thou pretendest to have done in thy night-journey; but of which no man was witness. f See the Prelim. Disc. Sect. IV. p. 66. g i.e., When the fire shall go out or abate for want of fuel, after the consumption of the skins and flesh of the damned, we will add fresh vigour to the flames by giving them new bodies.1 h Or life, or resurrection. i That is, lest they should be exhausted. j These were, the changing his rod into a serpent, the making his hand white and shining, the producing locusts, lice, frogs, and blood, the dividing of the Red Sea, the bringing water out of the rock, and the shaking of Mount Sinai over the children of Israel. In lieu of the three last some reckon the inundation of the Nile, the blasting of the corn, and scarcity of the fruits of the earth.2 These words, however, are interpreted by others, not of nine miracles, but of nine commandments, which Moses gave his people, and were thus numbered up by Mohammed himself to a Jew, who asked him the question, viz., That they should not be guilty of idolatry, nor steal, nor commit adultery or murder, nor practise sorcery or usury, nor accuse an innocent man to take away his life, or a modest woman of whoredom, nor desert the army; to which he added the observing of the sabbath, as a tenth commandment, but which peculiarly regarded the Jews: upon which answer, it is said, the Jew kissed the prophet's hands and feet.3 k Some think these words are directed to Moses, who is hereby commanded to demand the children of Israel of Pharaoh, that he might let them go with him.
1 Al Beidâwi. See chapter 4, p. 60. 2 Idem, Jallalo'ddin. 3 Al Beidâwi.
Moses answered, Thou well knowest that none hath sent down these evident signs except the LORD of heaven and earth; and I surely esteem thee, O Pharaoh, a lost man. Wherefore Pharaoh sought to drive them out of the land; but we drowned him and all those who were with him. And we said unto the children of Israel, after his destruction, Dwell ye in the land: and when the promise of the next life shall come to be fulfilled, we will bring you both promiscuously to judgment. We have sent down the Koran with truth, and it hath descended with truth: and we have not sent thee otherwise than to be a bearer of good tidings, and a denouncer of threats. And we have divided the Koran, revealing it by parcels, that thou mightest read it unto men with deliberation: and we have sent it down, causing it to descend as occasion required.l Say, Whether ye believe therein, or do not believe, verily those who have been favored with the knowledge of the scriptures which were revealed before it, when the same is rehearsed unto them, fall down on their faces,m worshipping, and say, Our LORD be praised, for that the promise of our LORD is surely fulfilled! and they fall down on their faces, weeping; and the hearing thereof increaseth their humility. 110 Say, call upon GOD, or call on the Merciful: by whichsoever of the two names ye invoke him, it is equal; for he hath most excellent names.n Pronounce not thy prayer aloud, neither pronounce it with too low a voice,o but follow a middle way between these: and say, Praise be unto GOD, who hath not begotten any child; who hath no partner in the kingdom, nor hath any to protect him from contempt: and magnify him by proclaiming his greatness.
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