Chapter 1
passages, as where alms are said to be given to be seen of men, and as, none forgiveth sins but God only, which might seem to be identical with texts of the New Testament, yet this similarity is probably merely accidental. It is, however, curious to compare such passages as Deut. xxvi. 14, 17; 1 Peter v. 2, with Sura xxiv. 50, p. 448, and x. 73, p. 281 John vii. 15, with the "illiterate" Prophet-Matt. xxiv. 36, and John xii. 27, with the use of the word hour as meaning any judgment or crisis, and The last judgment-the voice of the Son of God which the dead are to hear, with the exterminating or awakening cry of Gabriel, etc. The passages of this kind, with which the Koran abounds, result from Muhammad's general acquaintance with Scriptural phraseology, partly through the popular legends, partly from personal intercourse with Jews and Christians. And we may be quite certain that whatever materials Muhammad may have derived from our Scriptures, directly or indirectly, were carefully recast. He did not even use its words without due consideration. For instance, except in the phrase "the Lord of the worlds," he seems carefully to have avoided the expression the Lord, probably because it was applied by the Christians to Christ, or to God the Father.
It should also be borne in mind that we have no traces of the existence of Arabic versions of the Old or New Testament previous to the time of Muhammad. The passage of St. Jerome-"Hæc autem translatio nullum de veteribus sequitur interpretem; sed ex ipso Hebraico, Arabicoque sermone, et interdum Syro, nunc verba, nunc sensum, nunc simul utrumque resonabit," (Prol. Gal.) obviously does not refer to versions, but to idiom. The earliest Ar. version of the Old Testament, of which we have any knowledge, is that of R. Saadias Gaon, A.D. 900; and the oldest Ar. version of the New Testament, is that published by Erpenius in 1616, and transcribed in the Thebais, in the year 1171, by a Coptic Bishop, from a copy made by a person whose name is known, but whose date is uncertain. Michaelis thinks that the Arabic versions of the New Testament were made between the Saracen conquests in the seventh century, and the Crusades in the eleventh century-an opinion in which he follows, or coincides with, Walton (Prol. in Polygl. § xiv.) who remarks-"Plane constat versionem Arabicam apud eas (ecclesias orientales) factam esse postquam lingua Arabica per victorias et religionem Muhammedanicam per Orientem propagata fuerat, et in multis locis facta esset vernacula." If, indeed, in these comparatively late versions, the general phraseology, especially in the histories common to the Scriptures and to the Koran, bore any similarity to each other, and if the orthography of the proper names had been the same in each, it might have been fair to suppose that such versions had been made, more or less, upon the basis of others, which, though now lost, existed in the ages prior to Muhammad, and influenced, if they did not directly form, his sources of information. But5 this does not appear to be the case. The phraseology of our existing versions is not that of the Koran-and these versions appear to have been made from the Septuagint, the Vulgate, Syriac, Coptic, and Greek; the four Gospels, says Tischendorf6 originem mixtam habere videntur.
From the Arab Jews, Muhammad would be enabled to derive an abundant, though most distorted, knowledge of the Scripture histories. The secrecy in which he received his instructions from them, and from his Christian informants, enabled him boldly to declare to the ignorant pagan Meccans that God had revealed those Biblical histories to him. But there can be no doubt, from the constant identity between the Talmudic perversions of Scripture histories and Rabbinic moral precepts, that the Rabbins of the Hejaz communicated their legends to Muhammad. And it should be remembered that the Talmud was completed a century previous to the era of Muhammad,7 and cannot fail to have extensively influenced the religious creed of all the Jews of the Arabian peninsula. In one passage,8 Muhammad speaks of an individual Jew-perhaps some one of note among his professed followers, as a witness to his mission; and there can be no doubt that his relations with the Jews were, at one time, those of friendship and intimacy, when we find him speak of their recognising him as they do their own children, and hear him blaming their most colloquial expressions.9 It is impossible, however, for us at this distance of time to penetrate the mystery in which this subject is involved. Yet certain it is, that, although their testimony against Muhammad was speedily silenced, the Koreisch knew enough of his private history to disbelieve and to disprove his pretensions of being the recipient of a divine revelation, and that they accused him of writing from the dictation of teachers morning and evening.10 And it is equally certain, that all the information received by Muhammad was embellished and recast in his own mind and with his own words. There is a unity of thought, a directness and simplicity of purpose, a peculiar and laboured style, a uniformity of diction, coupled with a certain deficiency of imaginative power, which proves the ayats (signs or verses) of the Koran at least to be the product of a single pen. The longer narratives were, probably, elaborated in his leisure hours, while the shorter verses, each claiming to be a sign or miracle, were promulgated as occasion required them. And, whatever Muhammad may himself profess in the Koran11 as to his ignorance, even of reading and writing, and however strongly modern Muhammadans may insist upon the same point an assertion by the way contradicted by many good authors12-there can be no doubt that to assimilate and work up his materials, to fashion them into elaborate Suras, to fit them for public recital, must have been a work requiring much time, study, and meditation, and presumes a far greater degree of general culture than any orthodox Muslim will be disposed to admit.
In close connection with the above remarks, stands the question of Muhammad's sincerity and honesty of purpose in coming forward as a messenger from God. For if he was indeed the illiterate person the Muslims represent him to have been, then it will be hard to escape their inference that the Koran is, as they assert it to be, a standing miracle. But if, on the other hand, it was a Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," the proclaimer of a doctrine of the Divine Unity, held and taught by the Patriarchs, especially by Abraham-a doctrine that should present to mankind Judaism divested of its Mosaic ceremonial, and Christianity divested of the Atonement and the Trinity14-doctrine, as he might have believed, fitted and destined to absorb Judaism, Christianity, and Idolatry; and this persuasion, once admitted into his mind as a conviction, retained possession of it, and carried him on, though often in the use of means, towards the end of his career, far different from those with which he commenced it, to a victorious consummation. It is true that the state of Arabia previous to the time of Muhammad was one of preparedness for a new religion that the scattered elements were there, and wanted only the mind of a master to harmonise and enforce them and that Islam was, so to speak, a necessity of the time.15 Still Muhammad's career is a wonderful instance of the force and life that resides in him who possesses an intense Faith in God and in the unseen world; and whatever deductions may be made-and they are many and serious-from the noble and truthful in his character, he will always be regarded as one of those who have had that influence over the faith, morals, and whole earthly life of their fellow-men, which none but a really great man ever did, or can, exercise; and as one of those, whose efforts to propagate some great verity will prosper, in spite of manifold personal errors and defects, both of principle and character.
The more insight we obtain, from undoubted historical sources, into the actual character of Muhammad, the less reason do we find to justify the strong vituperative language poured out upon his head by Maracci, Prideaux, and others, in recent days, one of whom has found, in the Byzantine "Maometis," the number of the Beast (Rev. xii)! It is nearer to the truth to say that he was a great though imperfect character, an earnest though mistaken teacher, and that many of his mistakes and imperfections were the result of circumstances, of temperament, and constitution; and that there must be elements both of truth and goodness in the system of which he was the main author, to account for the world-wide phenomenon, that whatever may be the intellectual inferiority (if such is, indeed, the fact) of the Muslim races, the influence of his teaching, aided, it is true, by the vast impulse given to it by the victorious arms of his followers, has now lasted for nearly thirteen centuries, and embraces more than one hundred millions of our race-more than one-tenth part of the inhabitants of the globe.
It must be acknowledged, too, that the Koran deserves the highest praise for its conceptions of the Divine nature, in reference to the attributes of Power, Knowledge, and universal Providence and Unity-that its belief and trust in the One God of Heaven and Earth is deep and fervent-and that, though it contains fantastic visions and legends, teaches a childish ceremonial, and justifies bloodshedding, persecution, slavery, and polygamy, yet that at the same time it embodies much of a noble and deep moral earnestness, and sententious oracular wisdom, and has proved that there are elements in it on which mighty nations, and conquering though not, perhaps, durable-empires can be built up. It is due to the Koran, that the occupants in the sixth century of an arid peninsula, whose poverty was only equalled by their ignorance, become not only the fervent and sincere votaries of a new creed, but, like Amru and many more, its warlike propagators. Impelled possibly by drought and famine, actuated partly by desire of conquest, partly by religious convictions, they had conquered Persia in the seventh century, the northern coasts of Africa, and a large portion of Spain in the eighth, the Punjaub and nearly the whole of India in the ninth. The simple shepherds and wandering Bedouins of Arabia, are transformed, as if by a magician's wand, into the founders of empires, the builders of cities, the collectors of more libraries than they at first destroyed, while cities like Fostât, Baghdad, Cordova, and Delhi, attest the power at which Christian Europe trembled. And thus, while the Koran, which underlays this vast energy and contains the principles which are its springs of action, reflects to a great extent the mixed character of its author, its merits as a code of laws, and as a system of religious teaching, must always be estimated by the changes which it introduced into the customs and beliefs of those who willingly or by compulsion embraced it. In the suppression of their idolatries, in the substitution of the worship of Allah for that of the powers of nature and genii with Him, in the abolition of child murder, in the extinction of manifold superstitious usages, in the reduction of the number of wives to a fixed standard, it was to the Arabians an unquestionable blessing, and an accession, though not in the Christian sense a Revelation, of Truth; and while every Christian must deplore the overthrow of so many flourishing Eastern churches by the arms of the victorious Muslims, it must not be forgotten that Europe, in the middle ages, owed much of her knowledge of dialectic philosophy, of medicine, and architecture, to Arabian writers, and that Muslims formed the connecting link between the West and the East for the importation of numerous articles of luxury and use. That an immense mass of fable and silly legend has been built up upon the basis of the Koran is beyond a doubt, but for this Muhammad is not answerable, any more than he is for the wild and bloodthirsty excesses of his followers in after ages. I agree with Sale in thinking that, "how criminal soever Muhammad may have been in imposing a false religion on mankind, the praises due to his real virtues ought not to be denied him" (Preface), and venture to think that no one can rise from the perusal of his Koran without argeeing with that motto from St. Augustin, which Sale has prefixed to his title page, "Nulla falsa doctrina est, quæ non aliquid veri permisceat." Qu‘st. Evang. ii. 40.
The Arabic text from which this translation has been made is that of Fluegel. Leips. 1841. The translations of Sale, Ullmann, Wahl, Hammer von Purgstall in the Fundgruben des Orients, and M. Kasimirski, have been collated throughout; and above all, the great work of Father Maracci, to whose accuracy and research search Sale's work mainly owes its merits. Sale has, however, followed Maracci too closely, especially by introducing his paraphrastic comments into the body of the text, as well as by his constant use of Latinised instead of Saxon words. But to Sale's "Preliminary Discourse" the reader is referred, as to a storehouse of valuable information; as well as to the works of Geiger, Gerock, and Freytag, and to the lives of Muhammad by Dr. Weil, Mr. Muir, and that of Dr. Sprenger now issuing from the press, in German. The more brief and poetical verses of the earlier Suras are translated with a freedom from which I have altogether abstained in the historical and prosaic portions; but I have endeavoured nowhere to use a greater amount of paraphrase than is necessary to convey the sense of the original. "Vel verbum e verbo," says S. Jerome (Præf. in Jobum) of versions, "vel sensum e sensu, vel ex utroque commixtum, et medie temperatum genus translationis." The proper names are usually given as in our Scriptures: the English reader would not easily recognise Noah as Nûh, Lot as Lût, Moses as Musa, Abraham as Ibrahym, Pharaoh as Firaun, Aaron as Harun, Jesus as Isa, John as Yahia, etc.; and it has been thought best to give different renderings of the same constantly recurring words and phrases, in order more fully to convey their meaning. For instance, the Arabic words which mean Companions of the fire, are also rendered inmates of, etc., given up to, etc.; the People of the Book, i.e. Jews, Christians and Sabeites, is sometimes retained, sometimes paraphrased. This remark applies to such words as tanzyl, lit. downsending or Revelation; zikr, the remembrance or constant repetition or mention of God's name as an act of devotion; saha, the Hour of present or final judgment; and various epithets of Allah.
I have nowhere attempted to represent the rhymes of the original. The "Proben" of H. v. Purgstall, in the Fundgruben des Orients, excellent as they are in many respects, shew that this can only be done with a sacrifice of literal translation. I subjoin as a specimen Lieut. Burton's version of the Fatthah, or opening chapter of previous editions. See Sura [viii.] p. 28.
1 In the Name of Allah, the Merciful, the Compassionate! 2 Praise be to Allah, who the three worlds made. 3 The Merciful, the Compassionate, 4 The King of the day of Fate. 5 Thee alone do we worship, and of thee alone do we ask aid. 6 Guide us to the path that is straight- 7 The path of those to whom thy love is great, Not those on whom is hate, Nor they that deviate. Amen.
"I have endeavoured," he adds, "in this translation to imitate the imperfect rhyme of the original Arabic. Such an attempt, however, is full of difficulties. The Arabic is a language in which, like Italian, it is almost impossible not to rhyme." Pilgr. ii. 78.
1 Mishcât, vol. i. p. 524. E. Trans. B. viii. 3, 3.
2 Mishcât, as above. Muir, i. p. xiii. Freyt. Einl., p. 384. Memoires de l’Acad. T. 50, p. 426. Nöld. p. 205.
3 Kitâb al Waquidi, p. 278
4 See Suras xxxvi. xxv. xvii.
5 See Walton’s Prol. ad Polygl. Lond. § xiv. 2.
6 Prol. in N.T. p. lxxviii.
7 The date of the Bab. Gemara is A.D. 530; of the Jerusalem Gamara, A.D. 430; of the Mischina A.D. 220; See Gfrörer’s Jahrhundert des Heils, pp. 11- 44.
8 Sura xlvi. 10, p. 314.
9 Sura vi. 20, p. 318. Sura ii. 13 (p. 339), verse 98, etc.
10 Sura xxv. 5, 6, p. 159.
11 Sura. vii. 156, p. 307; xxix. 47, p. 265.
12 See Dr. Sprenger’s “Life,” p. 101.
13 Or, epileptic.
14 A line of argument to be adopted by a Christian missionary in dealing with a Muhammadan should be, not to attack Islam as a mass of error, but to shew that it contains fragments of disjointed truth-that it is based upon Christianity and Judaism partially understood-especially upon the latter, without any appreciation of its typical character pointing to Christianity as a final dispensation.
15 Muhammad can scarcely have failed to observe the opportunity offered for the growth of a new power, by the ruinous strifes of the Persians and Greeks. Abulfeda (Life of Muhammad, p. 76) expressly says that he had promised his followers the spoils o Chosroes and Cæsar.
SURA1 XCVI.-THICK BLOOD, OR CLOTS OF BLOOD [I.]
MECCA.-19 Verses
In the Name of God, the Compassionate, the Merciful2
RECITE3 thou, in the name of thy Lord who created;-
Created man from CLOTS OF BLOOD:-
Recite thou! For thy Lord is the most Beneficent,
Who hath taught the use of the pen;-
Hath taught Man that which he knoweth not.
Nay, verily,4 Man is insolent,
Because he seeth himself possessed of riches.
Verily, to thy Lord is the return of all.
What thinkest thou of him that holdeth back
A servant5 of God when he prayeth?
What thinkest thou?6 Hath he followed the true Guidance, or enjoined Piety?
What thinkest thou? Hath he treated the truth as a lie and turned his back?
What! doth he not know how that God seeth?
Nay, verily, if he desist not, We shall seize him by the forelock,
The lying sinful forelock!
Then let him summon his associates;7
We too will summon the guards of Hell:
Nay! obey him not; but adore, and draw nigh to God.8
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1 The word Sura occurs nine times in the Koran, viz. Sur. ix. 65, 87, 125, 128; xxiv. 1; xlvii. 22 (twice); ii. 21; x. 39; but it is not easy to determine whether it means a whole chapter, or part only of a chapter, or is used in the sense of "revelation." See Weil's Mohammed der Prophet, pp. 361- 363. It is understood by the Muhammadan commentators to have a primary reference to the succession of subjects or parts, like the rows of bricks in a wall. The titles of the Suras are generally taken from some word occurring in each, which is printed in large type throughout, where practicable.
2 This formula-Bismillahi 'rrahmani 'rrahim-is of Jewish origin. It was in the first instance taught to the Koreisch by Omayah of Taief, the poet, who was a contemporary with, but somewhat older than, Muhammad; and who, during his mercantile journeys into Arabia Petr‘a and Syria, had made himself acquainted with the sacred books and doctrines of Jews and Christians. (Kitab al-Aghâni, 16. Delhi.) Muhammad adopted and constantly used it, and it is prefixed to each Sura except the ninth. The former of the two epithets implies that the mercy of God is exercised as occasions arise, towards all his creatures; the latter that the quality of mercy is inherent in God and permanent, so that there is only a shade of difference between the two words. Maracci well renders, In Nomine Dei Miseratoris, Misericordis. The rendering I have adopted is that of Mr. Lane in his extracts from the Koran. See also Freytag's Lex. ii. p. 133. Perhaps, In the name of Allah, the God of Mercy, the Merciful, would more fully express the original Arabic. The first five verses of this Sura are, in the opinion of nearly all commentators, ancient and modern, the earliest revelations made to Muhammad, in the 40th year of his life, and the starting point of El-Islam. (See the authorities quoted in detail in Nöldeke's Geschichte des Qorâns, p. 62, n.)
3 The usual rendering is read. But the word qaraa, which is the root of the word Koran, analogous to the Rabbinic mikra, rather means to address, recite; and with regard to its etymology and use in the kindred dialects to call, cry aloud, proclaim. Compare Isai. lviii. 1; 1 Kings xviii. 37; and Gesen. Thesaur. on the Hebrew root. I understand this passage to mean, "Preach to thy fellow men what thou believest to be true of thy Lord who has created man from the meanest materials, and can in like manner prosper the truth which thou proclaimest. He has taught man the art of writing (recently introduced at Mecca) and in this thou wilt find a powerful help for propagating the knowledge of the divine Unity." The speaker in this, as in all the Suras, is Gabriel, of whom Muhammad had, as he believed, a vision on the mountain Hirâ, near Mecca. See note 1 on the next page. The details of the vision are quite unhistorical.
4 This, and the following verses, may have been added at a later period, though previous to the Flight, and with special reference, if we are to believe the commentators Beidhawi, etc., to the opposition which Muhammad experienced at the hands of his opponent, Abu Jahl, who had threatened to set his foot on the Prophet's neck when prostrate in prayer. But the whole passage admits of application to mankind in general.
5 That is Muhammad. Nöldeke, however, proposes to render "a slave." And it is certain that the doctrines of Islam were in the first instance embraced by slaves, many of whom had been carried away from Christian homes, or born of Christian parents at Mecca. "Men of this description," says Dr. Sprenger (Life of Mohammad. Allahabad. p. 159), "no doubt prepared the way for the Islam by inculcating purer notions respecting God upon their masters and their brethren. These men saw in Mohammad their liberator; and being superstitious enough to consider his fits as the consequence of an inspiration, they were among the first who acknowledged him as a prophet. Many of them suffered torture for their faith in him, and two of them died as martyrs. The excitement among the slaves when Mohammad first assumed his office was so great, that Abd Allah bin Jod'an, who had one hundred of these sufferers, found it necessary to remove them from Makkah, lest they should all turn converts." See Sura xvi. 105, 111; ii. 220.
6 Lit. hast thou seen if he be upon the guidance.
7 The principal men of the Koreisch who adhered to Abu Jahl.
8 During a period variously estimated from six months to three years from the revelation of this Sura, or of its earliest verses, the prophetic inspiration and the revelation of fresh Suras is said to have been suspended. This interval is called the Fatrah or intermission; and the Meccan Suras delivered at its close show that at or during this period Muhammad had gained an increasing and more intimate acquaintance with the Jewish and Christian Scriptures. "The accounts, however," says Mr. Muir (vol. ii. 86) "are throughout confused, if not contradictory; and we can only gather with certainty that there was a time during which his mind hung in suspense, and doubted the divine mission." The idea of any supernatural influence is of course to be entirely excluded; although there is no doubt that Muhammad himself had a full belief in the personality and influence of Satans and Djinn. Profound meditation, the struggles of an earnest mind anxious to attain to truth, the morbid excitability of an epileptic subject, visions seen in epileptic swoons, disgust at Meccan idolatry, and a desire to teach his countrymen the divine Unity will sufficiently account for the period of indecision termed the Fatrah, and for the determination which led Muhammad, in all sincerity, but still self-deceived, to take upon himself the office and work of a Messenger from God. We may perhaps infer from such passages as Sura ii. 123, what had ever been the leading idea in Muhammad's mind.
SURA LXXIV.-THE ENWRAPPED1 [II.]
MECCA.-55 Verses
In the Name of God, the Compassionate, the Merciful
O THOU, ENWRAPPED in thy mantle!
Arise and warn!
Thy Lord-magnify Him!
Thy raiment-purify it!
The abomination-flee it!
And bestow not favours that thou mayest receive again with increase;
And for thy Lord wait thou patiently.
For when there shall be a trump on the trumpet,2
That shall be a distressful day,
A day, to the Infidels, devoid of ease.
Leave me alone to deal with him3 whom I have created,
And on whom I have bestowed vast riches,
And sons dwelling before him,
And for whom I have smoothed all things smoothly down;-
Yet desireth he that I should add more!
But no! because to our signs he is a foe
I will lay grievous woes upon him.
For he plotted and he planned!
May he be cursed! How he planned!
Again, may he be cursed! How he planned!
Then looked he around him,
Then frowned and scowled,
Then turned his back and swelled with disdain,
And said, “This is merely magic that will be wrought;
It is merely the word of a mortal.”
We will surely cast him into Hell-fire.
And who shall teach thee what Hell-fire is?
It leaveth nought, it spareth nought,
Blackening the skin.
Over it are nineteen angels.
None but angels have we made guardians of the fire:4 nor have we made this to be their number but to perplex the unbelievers, and that they who possess the Scriptures may be certain of the truth of the Koran, and that they who believe may increase their faith;
And that they to whom the Scriptures have been given, and the believers, may not doubt;
And that the infirm of heart and the unbelievers may say, What meaneth God by this parable?
Thus God misleadeth whom He will, and whom He will doth He guide aright: and none knoweth the armies of thy Lord but Himself: and this is no other than a warning to mankind.
Nay, by the Moon!
By the Night when it retreateth!
By the Morn when it brighteneth!
Hell is one of the most grievous woes,
Fraught with warning to man,
To him among you who desireth to press forward, or to remain behind.5
For its own works lieth every soul in pledge. But they of God’s right hand
In their gardens shall ask of the wicked;-
“What hath cast you into Hell-fire?”6
They will say, “We were not of those who prayed,
And we were not of those who fed the poor,
And we plunged into vain disputes with vain disputers,
And we rejected as a lie, the day of reckoning,
Till the certainty7 came upon us”-
And intercession of the interceders shall not avail them.
Then what hath come to them that they turn aside from the Warning
As if they were affrighted asses fleeing from a lion?
And every one of them would fain have open pages given to him out of Heaven.
It shall not be. They fear not the life to come.
It shall not be. For this Koran is warning enough. And whoso will, it warneth him.
But not unless God please, shall they be warned. Meet is He to be feared. Meet is forgiveness in Him.
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1 This Sura is placed by Muir in the “second stage” of Meccan Suras, and twenty-first in chronological order, in the third or fourth year of the Prophet’s career. According, however, to the chronological list of Suras given by Weil (Leben M. p. 364) from ancient tradition, as well as from the consentient voice of tradionists and commentaries (v. Nöld. Geschichte, p. 69; Sprenger’s Life of Mohammad, p. 111) it was the next revealed after the Fatrah, and the designation to the prophetic office. The main features of the tradition are, that Muhammad while wandering about in the hills near Mecca, distracted by doubts and by anxiety after truth, had a vision of the Angel Gabriel seated on a throne between heaven and earth, that he ran to his wife, Chadijah, in the greatest alarm, and desired her, perhaps from superstitious motives (and believing that if covered with clothes he should be shielded from the glances of evil spirits-comp. Stanley on I Cor. xi. 10), to envelope him in his mantle; that then Gabriel came down and addressed him as in v. I. This vision, like that which preceded Sura xcvi., may actually have occurred during the hallucinations of one of the epileptic fits from which Muhammad from early youth appears to have suffered. Hence Muhammad in Sura lxxxi. appeals to it as a matter of fact, and such he doubtless believe it to be. It may here be observed, that however absurd the Muslim traditions may be in many of their details, it will generally be found that where there is an ancient and tolerably universal consent, there will be found at the bottom a residuum of fact and historical truth. At the same time there can be no doubt but that the details of the traditions are too commonly founded upon the attempt to explain or to throw light upon a dark passage of the Koran, and are pure inventions of a later age.
2 The Arabic words are not those used in later Suras to express the same idea.
3 Said to be Walid b. Mogheira, a person of note among the unbelieving Meccans. This portion of the Sura seems to be of a different date from the first seven verses, though very ancient, and the change of subject is similar to that at v. 9 of the previous Sura.
4 This and the three following verses wear the appearance of having been inserted at a later period to meet objections respecting the number of the angels who guard hell, raised by the Jews; perhaps at Medina, as the four classes of persons specified are those whom Muhammad had to deal with in that city, viz., the Jews, Believers, the Hypocrites, or undecided, and Idolaters. These are constantly mentioned together in the Medina Suras.
5 That is, who believe, and do not believe.
6 As the word sakar disturbs the rhyme, it may have been inserted by a mistake of the copyist for the usual word, which suits it.
7 That is, death. Beidh. Comp. Sura xv. 99.
SURA LXXIII. THE ENFOLDED1 [III.]
MECCA. 20 Verses.
In the Name of God, the Compassionate, the Merciful
O THOU ENFOLDED in thy mantle,
Stand up all night, except a small portion of it, for prayer:
Half; or curtail the half a little,-
Or add to it: And with measured tone intone the Koran,2
For we shall devolve on thee weighty words.
Verily, at the oncoming of night are devout impressions strongest, and words are most collected;3
But in the day time thou hast continual employ-
And commemorate the name of thy Lord, and devote thyself to Him with entire devotion.
Lord of the East and of the West! No God is there but He! Take Him for thy protector,
And endure what they say with patience, and depart from them with a decorous departure.
And let Me alone with the gainsayers, rich in the pleasures of this life; and bear thou with them yet a little while:
For with Us are strong fetters, and a flaming fire,
And food that choketh, and a sore torment.
The day cometh when the earth and the mountains shall be shaken; and the mountains shall become a loose sand heap.
Verily, we have sent you an Apostle to witness against you, even as we sent an Apostle to Pharaoh:
But Pharaoh rebelled against the Apostle, and we therefore laid hold on him with a severe chastisement.
And how, if ye believe not, will you screen yourselves from the day that shall turn children greyheaded?
The very heaven shall be reft asunder by it: this threat shall be carried into effect.
Lo! this is a warning. Let him then who will, take the way to his Lord.
Of a truth,4 thy Lord knoweth that thou prayest almost two-thirds, or half, or a third of the night, as do a part of thy followers. But God measureth the night and the day: He knoweth that ye cannot count its hours aright, and therefore, turneth to you mercifully. Recite then so much of the Koran as may be easy to you. He knoweth that there will be some among you sick, while others travel through the earth in quest of the bounties of God; and others do battle in his cause. Recite therefore so much of it as may be easy. And observe the Prayers and pay the legal Alms,5 and lend God a liberal loan: for whatever good works ye send on before for your own behoof, ye shall find with God. This will be best and richest in the recompense. And seek the forgiveness of God: verily, God is forgiving, Merciful.
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1 From the first line of this Sura, and its expressions concerning the Koran, Prayer, and Future Punishment: from the similarity of the tradition with regard to its having been preceded by a vision of Gabriel (Beidh., etc.), it seems to belong to, or at least to describe, a period, perhaps immediately succeeding the Fatrah, during which the hours of night were spent by Muhammad in devotion and in the labour of working up his materials in rhythmical and rhyming Suras, and in preparation for the public assumption of the prophetic office. Comp. especially verses 11, 19, 20, at the end, with 11, 54, 55, of the preceding Sura.
2 Singe den Koran laut. H.v.P. Psalle Alcoranum psallendo. Mar. Singe den Koran mit singender und lauter Stimme ab. Ullm.
3 Lit. most firm, perhaps, distinct.
4 This verse, according to a tradition of Ayesha, was revealed one year later than the previous part of the Sura. Nöldeke says it is "offenbar ein Medinischer."
5 The reader will not be surprised to find in the very outset of Muhammad's career a frequent mention of Alms, Prayer, Heaven, Hell, Judgment, Apostles, etc., in their usual sense, when he remembers that Judaism was extensively naturalised in Arabia, and Christianity, also, although to a smaller extent. The words and phrases of these religions were doubtless familiar to the Meccans, especially to that numerous body who were anxiously searching after some better religion than the idolatries of their fathers (v. on Sura iii. 19, 60), and provided Muhammad with a copious fund from which to draw.
SURA XCIII.1-THE BRIGHTNESS [IV.]
MECCA.-11 Verses
In the Name of God, the Compassionate, the Merciful
BY the noon-day BRIGHTNESS,
And by the night when it darkeneth!
Thy Lord hath not forsaken thee, neither hath he been displeased.
And surely the Future shall be better for thee than the Past,
And in the end shall thy Lord be bounteous to thee and thou be satisfied.
Did he not find thee an orphan2 and gave thee a home?
And found thee erring and guided thee,3
And found thee needy and enriched thee.
As to the orphan therefore wrong him not;
And as to him that asketh of thee, chide him not away;
And as for the favours of thy Lord tell them abroad.
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1 This and the six following Suras are expressions of a state of deep mental anxiety and depression, in which Muhammad seeks to reassure himself by calling to mind the past favours of God, and by fixing his mind steadfastly on the Divine Unity. They belong to a period either before the public commencement of his ministry or when his success was very dubious, and his future career by no means clearly marked out.
2 The charge of the orphaned Muhammad was undertaken by Abd-al-Mutalib, his grandfather, A.D. 576. Hishami, p. 35; Kitab al Wakidi, p. 22, have preserved traditions of the fondness with which the old man of fourscore years treated the child, spreading a rug for him under the shadow of the Kaaba, protecting him from the rudeness of his own sons, etc.
3 Up to his 40th year Muhammad followed the religion of his countrymen. Waq. Tabari says that when he first entered on his office of Prophet, even his wife Chadijah had read the Scriptures, and was acquainted with the History of the Prophets. Spreng. p. 100. But his conformity can only have been partial.
SURA XCIV.-THE OPENING [V.]
MECCA.-8 Verses
In the Name of God, the Compassionate, the Merciful
HAVE we not OPENED thine heart for thee?
And taken off from thee thy burden,
Which galled thy back?
And have we not raised thy name for thee?
Then verily along with trouble cometh ease.
Verily along with trouble cometh ease.
But when thou art set at liberty, then prosecute thy toil.
And seek thy Lord with fervour.
SURA CXIII.-THE DAYBREAK [VI.]
MECCA OR MEDINA.-5 Verses
In the Name of God, the Compassionate, the Merciful
SAY: I betake me for refuge to the Lord of the DAY BREAK
Against the mischiefs of his creation;
And against the mischief of the night when it overtaketh me;
And against the mischief of weird women;1
And against the mischief of the envier when he envieth.
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1 Lit. who blow on knots. According to some commentators an allusion to a species of charm. Comp. Virg.Ec. vi. But the reference more probably is to women in general, who disconcert schemes as thread is disentangled by blowing upon it. Suras cxiii. are called the el mouwwidhetani, or preservative chapters, are engraved on amulets,etc.
SURA CXIV.-MEN [VII.]
MECCA OR MEDINA.-6 Verses
In the Name of God, the Compassionate, the Merciful
SAY: I betake me for refuge to the Lord of MEN,
The King of men,
The God of men,
Against the mischief of the stealthily withdrawing whisperer,1
Who whispereth in man's breast-
Against djinn and men.
_______________________
1 Satan.
SURA I.1 [VIII.]
MECCA.-7 Verses
In the Name of God, the Compassionate, the Merciful
PRAISE be to God, Lord of the worlds!
The compassionate, the merciful!
King on the day of reckoning!
Thee only do we worship, and to Thee do we cry for help.
Guide Thou us on the straight path,2
The path of those to whom Thou hast been gracious;-with whom thou art not angry, and who go not astray.3
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1 This Sura, which Nöldeke places last, and Muir sixth, in the earliest class of Meccan Suras, must at least have been composed prior to Sura xxxvii. 182,where it is quoted, and to Sura xv. 87, which refers to it. And it can scarcely be an accidental circumstance that the words of the first, second, and fifth verses do not occur in any other Suras of the first Meccan period as given by N”ldeke, but frequently in those of the second, which it therefore, in N”ldeke, opinion, immediately precedes. But this may be accounted for by its having been recast for the purposes of private and public devotion by Muhammad himself, which is the meaning probably of the Muhammadan tradition that it was revealed twice. It should also be observed that, including the auspicatory formula, there are the same number of petitions in this Sura as in the Lord's Prayer. It is recited several times in each of the five daily prayers, and on many other occassions, as in concluding a bargain, etc. It is termed "the Opening of the Book," "the Completion," "the Sufficing Sura," the Sura of Praise, Thanks, and Prayer," "the Healer," "the Remedy," "the Basis," "the Treasure," "the Mother of the Book," "the Seven Verses of Repetition." The Muhammadans always say "Amen" after this prayer, Muhammad having been instructed, says the Sonna, to do so by the Angel Gabriel.
2 Islam
3 The following transfer of this Sura from the Arabic into the corresponding English characters may give some idea of the rhyming prose in which the Koran is written:
Bismillahi 'rahhmani 'rrahheem. El-hamdoo lillahi rabi 'lalameen. Arrahhmani raheem. Maliki yowmi-d-deen. Eyaka naboodoo, wa‚yaka nest aeen. Ihdina 'ssirat almostakeem. Sirat alezeena anhamta aleihim, gheiri-'l mughdoobi aleihim, wala dsaleen. Ameen.
SURA CIX.-UNBELIEVERS [IX.]
MECCA.-6 Verses
In the Name of God, the Compassionate, the Merciful
SAY: O ye UNBELIEVERS!
I worship not that which ye worship,
And ye do not worship that which I worship;
I shall never worship that which ye worship,
Neither will ye worship that which I worship.
To you be your religion; to me my religion.1
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1 This Sura is said to have been revealed when Walîd urged Muhammad to consent that his God should be worshipped at the same time with the old Meccan deities, or alternately every year. Hishâmi, p. 79; Tabari, p. 139. It is a distinct renunciation of Meccan idolatry, as the following Sura is a distinct recognition of the Divine Unity.
SURA CXII.-THE UNITY [X.]
MECCA.-4 Verses
In the Name of God, the Compassionate, the Merciful
SAY: He is God alone:
God the eternal!
He begetteth not, and He is not begotten;
And there is none like unto Him.
SURA CXI. ABU LAHAB [XI.]
MECCA. 5 Verses
In the Name of God, the Compassionate, the Merciful
LET the hands of ABU LAHAB1 perish,and let himself perish!
His wealth and his gains shall avail him not.
Burned shall he be at the fiery flame,2
And his wife laden with fire wood,-
On her neck a rope of palm fibre.
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1 Undoubtedly one of the earliest Suras, and refers to the rejection of Muhammad's claim to the prophetic office by his uncle, Abu Lahab, at the instigation of his wife, Omm Djemil, who is said to have strewn the path of Muhammad on one occasion with thorns. The following six Suras, like the two first, have special reference to the difficulties which the Prophet met with the outset of his career, especially from the rich.
2 In allusion to the meaning of Abu Lahab, father of flame.
SURA CVIII.-THE ABUNDANCE [XII.]
MECCA.-3 Verses
In the Name of God, the Compassionate, the Merciful
TRULY we have given thee an ABUNDANCE;
Pray therefore to the Lord, and slay the victims.
Verily whoso hateth thee shall be childless.1
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1 A reply to those who had taunted Muhammad with the death of his sons, as a mark of the divine displeasure.
SURA CIV.-THE BACKBITER [XII.]
MECCA.-9 Verses
In the Name of God, the Compassionate, the Merciful
Woe to every BACKBITER, Defamer!
Who amasseth wealth and storeth it against the future!
He thinketh surely that his wealth shall be with him for ever.
Nay! for verily he shall be flung into the Crushing Fire;
And who shall teach thee what the Crushing Fire is?
It is God's kindled fire,
Which shall mount above the hearts of the damned;
It shall verily rise over them like a vault,
On outstretched columns.
SURA CVII.-RELIGION [XIV.]
MECCA.-7 Verses
In the name of God, the Compassionate, the Merciful
WHAT thinkest thou of him who treateth our RELIGION as a lie?
He it is who trusteth away the orphan,
And stirreth not others up to feed the poor.
Woe to those who pray,
But in their prayer are careless;
Who make a shew of devotion,
But refuse help to the needy.
SURA CII.-DESIRE [XV.]
MECCA.-8 Verses
In the name of God, the Compassionate, the Merciful
THE DESIRE of increasing riches occupieth you,
Till ye come to the grave.
Nay! but in the end ye shall know
Nay! once more,in the end ye shall know your folly.
Nay! would that ye knew it with knowledge of certainty!
Surely ye shall see hell-fire.
Then shall ye surely see it with the eye of certainty;
Then shall ye on that day be taken to task concerning pleasures.
SURA XCII.-THE NIGHT [XVI.]
MECCA.-21 Verses
In the name of God, the Compassionate, the Merciful
BY the NIGHT when she spreads her veil;
By the Day when it brightly shineth;
By Him who made male and female;
At different ends truly do ye aim!1
But as to him who giveth alms and feareth God,
And yieldeth assent to the Good;
To him will we make easy the path to happiness.
But as to him who is covetous and bent on riches,
And calleth the Good a lie,
To him will we make easy the path to misery:
And what shall his wealth avail him when he goeth down?
Truly man’s guidance is with Us
And Our’s, the Future and the Past.
I warn you therefore of the flaming fire;
None shall be cast to it but the most wretched,-
Who hath called the truth a lie and turned his back.
But the God-fearing shall escape it,-
Who giveth away his substance that he may become pure;2
And who offereth not favours to any one for the sake of recompense,
But only as seeking the face of his Lord the Most High.
And surely in the end he shall be well content.
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1 See Pref., p. 5, line I. 2 Comp. Luke xi. 41. Muhammad perhaps derived this view of the meritorious anture of almsgiving from the Jewish oral law.
SURA LXVIII.-THE PEN [XVII.]
Mecca.-52 Verses
In the Name of God, the Compassionate, the Merciful
Nun.1 By the PEN2 and by what they write,
Thou, O Prophet; by the grace of thy Lord art not possessed!3
And truly a boundless recompense doth await thee,
For thou art of a noble nature.4
But thou shalt see and they shall see Which of you is the demented.
Now thy Lord! well knoweth He the man who erreth from his path, and well doth he know those who have yielded to Guidance;
Give not place, therefore, to those who treat thee as a liar:
They desire thee to deal smoothly with them: then would they be smooth as oil with thee:
But yield not to the man of oaths, a despicable person,
Defamer, going about with slander,
Hinderer of the good, transgressor, criminal,
Harsh-beside this, impure by birth,
Though a man of riches and blessed with sons.
Who when our wondrous verses are recited to him saith-"Fables of the ancients."
We will brand him on the nostrils.
Verily, we have proved them (the Meccans) as we proved the owners of the garden, when they swore that at morn they would cut its fruits;
But added no reserve.5
Wherefore an encircling desolation from thy Lord swept round it while they slumbered,
And in the morning it was like a garden whose fruits had all been cut.
Then at dawn they called to each other,
"Go out early to your field, if ye would cut your dates."
So on they went whispering to each other,
"No poor man shall set foot this day within your garden;"
And they went out at daybreak with this settled purpose.
But when they beheld it, they said, "Truly we have been in fault:
Yes! we are forbidden our fruits."
The most rightminded of them said, "Did I not say to you, Will ye not give praise to God?"
They said, "Glory to our Lord! Truly we have done amiss."
And they fell to blaming one another:
They said, "Oh woe to us! we have indeed transgressed!
Haply our Lord will give us in exchange a better garden than this: verily we crave it of our Lord."
Such hath been our chastisement-but heavier shall be the chastisement of the next world. Ah! did they but know it.
Verily, for the God-fearing are gardens of delight in the presence of their Lord.
Shall we then deal with those who have surrendered themselves to God, as with those who offend him?
What hath befallen you that ye thus judge?
Have ye a Scripture wherein ye can search out
That ye shall have the things ye choose?
Or have ye received oaths which shall bind Us even until the day of the resurrection, that ye shall have what yourselves judge right?
Ask them which of them will guarantee this?
Or is it that they have joined gods with God? let them produce those associate-gods of theirs, if they speak truth.
On the day when men's legs shall be bared,6 and they shall be called upon to bow in adoration, they shall not be able:
Their looks shall be downcast: shame shall cover them: because, while yet in safety, they were invited to bow in worship, but would not obey.
Leave me alone therefore with him who chargeth this revelation with imposture. We will lead them by degrees to their ruin; by ways which they know not;
Yet will I bear long with them; for my plan is sure.
Askest thou any recompense from them? But they are burdened with debt.
Are the secret things within their ken? Do they copy them from the Book of God?
Patiently then await the judgment of thy Lord, and be not like him who was in the fish,7 when in deep distress he cried to God.
Had not favour from his Lord reached him, cast forth would he have been on the naked shore, overwhelmed with shame:
But his Lord chose him and made him of the just.
Almost would the infidels strike thee down with their very looks when they hear the warning of the Koran. And they say, "He is certainly possessed."
Yet is it nothing less than a warning for all creatures.
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1 It has been conjectured that as the word Nun means fish, there may be a reference to the fish which swallowed Jonas (v. 48). The fact, however, is that the meaning of this and of the similar symbols, throughout the Koran, was unknown to the Muhammadans themselves even in the first century. Possibly the letters Ha, Mim, which are prefixed to numerous successive Suras were private marks, or initial letters, attached by their proprietor to the copies furnished to Said when effecting his recension of the text under Othman. In the same way, the letters prefixed to other Suras may be monograms, or abbreviations, or initial letters of the names of the persons to whom the copies of the respective Suras belonged.
addenda: The symbol nun may possibly refer to this letter as forming the Rhyme in most of the verses of this Sura.
2 This Sura has been supposed by ancient Muslim authorities to be, if not the oldest, the second revelation, and to have followed Sura xcvi. But this opinion probably originated from the expression in v. 1 compared with Sura xcvi. 4. Verses 17-33 read like a later addition, and this passage, as well as verse 48-50, has been classed with the Medina revelations. In the absence of any reliable criterion for fixing the date, I have placed this Sura with those which detail the opposition encountered by the Prophet at Mecca.
3 By djinn. Comp. Sur. xxxiv. 45.
4 In bearing the taunts of the unbelievers with patience.
5 They did not add the restriction, if God will.
6 An expression implying a grievous calamity; borrowed probably from the action of stripping previous to wrestling, swimming, etc.
7 Lit. the companion of the fish. Comp. on Jonah Sura xxxvii. 139-148, and Sura xxi. 87.
SURA XC.-THE SOIL [XVIII.]
MECCA.-20 Verses
In the Name of God, the Compassionate, the Merciful
I NEED not to swear by this SOIL,
This soil on which thou dost dwell,
Or by sire and offspring!1
Surely in trouble have we created man.
What! thinketh he that no one hath power over him?
"I have wasted," saith he, "enormous riches!"
What! thinketh he that no one regardeth him?
What! have we not made him eyes,
And tongue, and lips,
And guided him to the two highways?2
Yet he attempted not the steep.
And who shall teach thee what the steep is?
It is to ransom the captive,3
Or to feed in the day of famine,
The orphan who is near of kin, or the poor that lieth in the dust;
Beside this, to be of those who believe, and enjoin stedfastness on each other, and enjoin compassion on each other.
These shall be the people of the right hand:
While they who disbelieve our signs,
Shall be the people of the left.
Around them the fire shall close.
_______________________
1 Lit. and begetter and what he hath begotten
2 Of good and evil.
3 Thus we read in Hilchoth Matt'noth Aniim, c. 8, "The ransoming of captives takes precedence of the feeding and clothing of the poor, and there is no commandment so great as this."
SURA CV.-THE ELEPHANT [XIX.]
MECCA.-5 Verses
In the Name of God, the Compassionate, the Merciful
HAST thou not seen1 how thy Lord dealt with the army of the ELEPHANT?
Did he not cause their stratagem to miscarry?
And he sent against them birds in flocks (ababils),
Claystones did they hurl down upon them,
And he made them like stubble eaten down!
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1 This Sura is probably Muhammad's appeal to the Meccans, intended at the same time for his own encouragement, on the ground of their deliverance from the army of Abraha, the Christian King of Abyssinia and Arabia Felix, said to have been lost in the year of Muhammad's birth in an expedition against Mecca for the purpose of destroying the Caaba. This army was cut off by small-pox (Wakidi; Hishami), and there is no doubt, as the Arabic word for small-pox also means "small stones," in reference to the hard gravelly feeling of the pustules, what is the true interpretation of the fourth line of this Sura, which, like many other poetical passages in the Koran, has formed the starting point for the most puerile and extravagant legends. Vide Gibbon's Decline and Fall, c. 1. The small-pox first shewed itself in Arabia at the time of the invasion by Abraha. M. de Hammer Gemaldesaal, i. 24. Reiske opusc. Med. Arabum. Hal‘, 1776, p. 8.
SURA CVI.-THE KOREISCH [XX.]
MECCA.-4 Verses
In the Name of God, the Compassionate, the Merciful
For the union of the KOREISCH:-
Their union in equipping caravans winter and summer.
And let them worship the Lord of this house, who hath provided them with food against hunger,
And secured them against alarm.1
_______________________
1 In allusion to the ancient inviolability of the Haram, or precinct round Mecca. See Sura, xcv. n. p. 41. This Sura, therefore, like the preceding, is a brief appeal to the Meccans on the ground of their peculiar privileges.
SURA XCVII.-POWER [XXI.]
MECCA.-5 Verses
In the Name of God, the Compassionate, the Merciful
VERILY, we have caused It1 to descend on the night of POWER.
And who shall teach thee what the night of power is?
The night of power excelleth a thousand months:
Therein descend the angels and the spirit by permission of their Lord for every matter;2
And all is peace till the breaking of the morn.
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1 The Koran, which is now pressed on the Meccans with increased prominence, as will be seen in many succeeding Suras of this period.
2 The night of Al Kadr is one of the last ten nights of Ramadhan, and as is commonly believed the seventh of those nights reckoning backward. See Sura xliv. 2. "Three books are opened on the New Year's Day, one of the perfectly righteous, one of the perfectly wicked, one of the intermediate. The perfectly righteous are inscribed and sealed for life," etc. Bab. Talm. Rosh. Hash., § I.
SURA LXXXVI. THE NIGHT-COMER [XXII.]
MECCA. 17 Verses
In the Name of God, the Compassionate, the Merciful
BY the heaven, and by the NIGHT-COMER!
But who shall teach thee what the night-comer is?
'Tis the star of piercing radiance.
Over every soul is set a guardian.
Let man then reflect out of what he was created.
He was created of the poured-forth germs,
Which issue from the loins and breastbones:
Well able then is God to restore him to life,-
On the day when all secrets shall be searched out,
And he shall have no other might or helper.
I swear by the heaven which accomplisheth its cycle,
And by the earth which openeth her bosom,
That this Koran is a discriminating discourse,
And that it is not frivolous.
They plot a plot against thee,
And I will plot a plot against them.
Deal calmly therefore with the infidels; leave them awhile alone.
SURA XCI.-THE SUN [XXIII.]
MECCA.-15 Verses
In the Name of God, the Compassionate, the Merciful
BY the SUN and his noonday brightness!
By the Moon when she followeth him!
By the Day when it revealeth his glory!
By the Night when it enshroudeth him!
By the Heaven and Him who built it!
By the Earth and Him who spread it forth!
By a Soul and Him who balanced it,
And breathed into it its wickedness and its piety,
Blessed now is he who hath kept it pure,
And undone is he who hath corrupted it!
Themoud1 in his impiety rejected the message of the Lord,
When the greatest wretch among them rushed up:-
Said the Apostle of God to them,-"The Camel of God! let her drink."
But they treated him as an impostor and hamstrung her.
So their Lord destroyed them for their crime, and visited all alike:
Nor feared he the issue.
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1 See Sura vii. 33, for the story of Themoud.
SURA LXXX.-HE FROWNED [XXIV.]
MECCA.-42 Verses
In the Name of God, the Compassionate, the Merciful
HE FROWNED, and he turned his back,1
Because the blind man came to him!
But what assured thee that he would not be cleansed by the Faith,
Or be warned, and the warning profit him?
As to him who is wealthy-
To him thou wast all attention:
Yet is it not thy concern if he be not cleansed:2
But as to him who cometh to thee in earnest,
And full of fears-
Him dost thou neglect.
Nay! but it (the Koran) is a warning;
(And whoso is willing beareth it in mind)
Written on honoured pages,
Exalted, purified,
By the hands of Scribes, honoured, righteous.
Cursed be man! What hath made him unbelieving?
Of what thing did God create him?
Out of moist germs.3
He created him and fashioned him,
Then made him an easy passage from the womb,
Then causeth him to die and burieth him;
Then, when he pleaseth, will raise him again to life.
Aye! but man hath not yet fulfilled the bidding of his Lord.
Let man look at his food:
It was We who rained down the copious rains,
Then cleft the earth with clefts,
And caused the upgrowth of the grain,
And grapes and healing herbs,
And the olive and the palm,
And enclosed gardens thick with trees,
And fruits and herbage,
For the service of yourselves and of your cattle.
But when the stunning trumpet-blast shall arrive,4
On that day shall a man fly from his brother,
And his mother and his father,
And his wife and his children;
For every man of them on that day his own concerns shall be enough.
There shall be faces on that day radiant,
Laughing and joyous:
And faces on that day with dust upon them:
Blackness shall cover them!
These are the Infidels, the Impure.
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1 We are told in the traditions, etc., that when engaged in converse with Walid, a chief man among the Koreisch, Muhammad was interrupted by the blind Abdallah Ibn Omm Maktûm, who asked to hear the Koran. The Prophet spoke very roughly to him at the time, but afterwards repented, and treated him ever after with the greatest respect. So much so, that he twice made him Governor of Medina.
2 That is, if he does not embrace Islam, and so become pure from sin, thou wilt not be to blame; thou art simply charged with the delivery of a message of warning.
3 Ex spermate.
4 Descriptions of the Day of Judgment now become very frequent. See Sura lxxxv. p. 42, and almost every Sura to the lv., after which they become gradually more historical.
SURA LXXXVII.-THE MOST HIGH [XXV.]
MECCA.-19 Verses
In the Name of God, the Compassionate, the Merciful
PRAISE the name of thy Lord THE MOST HIGH,
Who hath created and balanced all things,
Who hath fixed their destinies and guideth them,
Who bringeth forth the pasture,
And reduceth it to dusky stubble.
We will teach thee to recite the Koran, nor aught shalt thou forget,
Save what God pleaseth; for he knoweth alike things manifest and hidden;
And we will make easy to thee our easy ways.
Warn, therefore, for the warning is profitable:
He that feareth God will receive the warning,-
And the most reprobate only will turn aside from it,
Who shall be exposed to the terrible fire,
In which he shall not die, and shall not live.
Happy he who is purified by Islam,
And who remembereth the name of his Lord and prayeth.
But ye prefer this present life,
Though the life to come is better and more enduring.
This truly is in the Books of old,
The Books of Abraham1 and Moses.
_______________________
1 Thus the Rabbins attribute the Book Jezirah to Abraham. See Fabr. Cod. Apoc. V. T. p. 349.
SURA XCV.-THE FIG [XXVI.]
MECCA.-8 Verses
In the Name of God, the Compassionate, the Merciful
I SWEAR by the FIG and by the olive,
By Mount Sinai,
And by this inviolate soil!1
That of goodliest fabric we created man,
Then brought him down to be the lowest of the low;-
Save who believe and do the things that are right, for theirs shall be a reward that faileth not.
Then, who after this shall make thee treat the Judgment as a lie?
What! is not God the most just of judges?
_______________________
1 In allusion to the sacredness of the territory of Mecca. This valley in about the fourth century of our ‘ra was a kind of sacred forest of 37 miles in circumference, and called Haram a name applied to it as early as the time of Pliny (vi. 32). It had the privilege of asylum, but it was not lawful to inhabit it, or to carry on commerce within its limits, and its religious ceremonies were a bond of union to several of the Bedouin tribes of the Hejaz. The Koreisch had monopolised most of the offices and advantages of the Haram in the time of Muhammad. See Sprenger's Life of Mohammad, pp. 7 20.
SURA CIII.-THE AFTERNOON [XXVII.]
MECCA.-3 Verses
In the Name of God, the Compassionate, the Merciful
I SWEAR by the declining day!
Verily, man's lot is cast amid destruction,1
Save those who believe and do the things which be right, and enjoin truth and enjoin stedfastness on each other.
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1 Said to have been recited in the Mosque shortly before his death by Muhammad. See Weil, p. 328.
SURA LXXXV.-THE STARRY [XXVIII.]
MECCA.-22 Verses
In the Name of God, the Compassionate, the Merciful
BY the star-bespangled Heaven!1
By the promised Day!
By the witness and the witnessed!2
Cursed the masters of the trench3
Of the fuel-fed fire,
When they sat around it
Witnesses of what they inflicted on the believers!
Nor did they torment them but for their faith in God, the Mighty, the Praiseworthy:4
His the kingdom of the Heavens and of the Earth; and God is the witness of everything.
Verily, those who vexed the believers, men and women, and repented not, doth the torment of Hell, and the torment of the burning, await.
But for those who shall have believed and done the things that be right, are the Gardens beneath whose shades the rivers flow. This the immense bliss!
Verily, right terrible will be thy Lord's vengeance!
He it is who produceth all things, and causeth them to return;
And is He the Indulgent, the Loving;
Possessor of the Glorious throne;
Worker of that he willeth.
Hath not the story reached thee of the hosts
Of Pharaoh and Themoud?
Nay! the infields are all for denial:
But God surroundeth them from behind.
Yet it is a glorious Koran,
Written on the preserved Table.
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1 Lit. By the Heaven furnished with towers, where the angels keep watch; also, the signs of the Zodiac: this is the usual interpretation. See Sura xv. 15.
2 That is, by Muhammad and by Islam; or, angels and men. See, however, v. 7.
3 Prepared by Dhu Nowas, King of Yemen, A.D. 523, for the Christians. See Gibbon's Decline and Fall, chap. xii. towards the end. Pocock Sp. Hist. Ar. p. 62. And thus the comm. generally. But Geiger (p. 192) and Nöldeke (p. 77 n.) understand the passage of Dan. iii. But it should be borne in mind that the Suras of this early period contain very little allusion to Jewish or Christian legends.
4 Verses 8-11 wear the appearance of a late insertion, on account of their length, which is a characteristic of the more advanced period. Observe also the change in the rhymes.
SURA CI.-THE BLOW [XXIX.]
MECCA.-8 Verses
In the Name of God, the Compassionate, the Merciful
THE BLOW! what is the Blow?
Who shall teach thee what the Blow is?
The Day when men shall be like scattered moths,
And the mountains shall be like flocks of carded wool,
Then as to him whose balances are heavy-his shall be a life that shall please him well:
And as to him whose balances are light-his dwelling-place1 shall be the pit.
And who shall teach thee what the pit (El-Hawiya) is?
A raging fire!
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1 Lit. Mother.
SURA XCIX.-THE EARTHQUAKE [XXX.]
MECCA.-8 Verses
In the Name of God, the Compassionate, the Merciful
WHEN the Earth with her quaking shall quake
And the Earth shall cast forth her burdens,
And man shall say, What aileth her?
On that day shall she tell out her tidings,
Because thy Lord shall have inspired her.
On that day shall men come forward in throngs to behold their works,
And whosoever shall have wrought an atom's weight of good shall behold it,
And whosoever shall have wrought an atom's weight of evil shall behold it.
SURA LXXXII.-THE CLEAVING [XXXI.]
MECCA.-19 Verses
In the Name of God, the Compassionate, the Merciful
WHEN the Heaven shall CLEAVE asunder,
And when the stars shall disperse,
And when the seas1 shall be commingled,
And when the graves shall be turned upside down,
Each soul shall recognise its earliest and its latest actions.
O man! what hath misled thee against thy generous Lord,
Who hath created thee and moulded thee and shaped thee aright?
In the form which pleased Him hath He fashioned thee.
Even so; but ye treat the Judgment as a lie.
Yet truly there are guardians over you-
Illustrious recorders-
Cognisant of your actions.
Surely amid delights shall the righteous dwell,
But verily the impure in Hell-fire:
They shall be burned at it on the day of doom,
And they shall not be able to hide themselves from it.
Who shall teach thee what the day of doom is?
Once more. Who shall teach thee what the day of doom is?
It is a day when one soul shall be powerless for another soul: all sovereignty on that day shall be with God.
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1 Salt water and fresh water.
SURA LXXXI.-THE FOLDED UP [XXXII.]
MECCA.-29 Verses
In the Name of God, the Compassionate, the Merciful
WHEN the sun shall be FOLDED UP,1
And when the stars shall fall,
And when the mountains shall be set in motion,
And when the she-camels shall be abandoned,
And when the wild beasts shall be gathered together,2
And when the seas shall boil,
And when souls shall be paired with their bodies,
And when the female child that had been buried alive shall be asked
For what crime she was put to death,3
And when the leaves of the Book shall be unrolled,
And when the Heaven shall be stripped away,4
And when Hell shall be made to blaze,
And when Paradise shall be brought near,
Every soul shall know what it hath produced.
It needs not that I swear by the stars5 of retrograde motions
Which move swiftly and hide themselves away,
And by the night when it cometh darkening on,
And by the dawn when it brighteneth,
That this is the word of an illustrious Messenger,6
Endued with power, having influence with the Lord of the Throne,
Obeyed there by Angels, faithful to his trust,
And your compatriot is not one possessed by djinn;
For he saw him in the clear horizon:7
Nor doth he grapple with heaven's secrets,8
Nor doth he teach the doctrine of a cursed9 Satan.
Whither then are ye going?
Verily, this is no other than a warning to all creatures;
To him among you who willeth to walk in a straight path:
But will it ye shall not, unless as God willeth it,10 the Lord of the worlds.
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1 Involutus fuerit tenebris. Mar. Or, thrown down.
2 Thus Bab. Talm. Erchin, 3. "In the day to come (i.e., of judgment) all the beasts will assemble and come, etc."
3 See Sura xvi. 61; xvii. 33.
4 Like a skin from an animal when flayed. The idea is perhaps borrowed from the Sept. V. of Psalm civ. 2. Vulg. sicut pellem.
5 Mercury, Venus, Jupiter, Mars, Saturn.
6 Gabriel; of the meaning of whose name the next verse is probably a paraphrase.
7 Sura 1iii. 7.
8 Like a mere Kahin, or soothsayer.
9 Lit. stoned. Sura iii. 31. This vision or hallucination is one of the few clearly stated miracles, to which Muhammad appeals in the Koran. According to the tradition of Ibn-Abbas in Waquidi he was preserved by it from committing suicide by throwing himself down from Mount Hira, and that after it, God cheered him and strengthened his heart, and one revelation speedily followed another.
10 Comp. the doctrine of predestination in Sura 1xxvi. v. 25 to end.
SURA LXXXIV.-THE SPLITTING ASUNDER [XXXIII.]
MECCA.-25 Verses
In the Name of God, the Compassionate, the Merciful
WHEN the Heaven shall have SPLIT ASUNDER
And duteously obeyed its Lord;1
And when Earth shall have been stretched out as a plain,
And shall have cast forth what was in her and become empty,
And duteously obeyed its Lord;
Then verily, O man, who desirest to reach thy Lord, shalt thou meet him.
And he into whose right hand his Book shall be given,
Shall be reckoned with in an easy reckoning,
And shall turn, rejoicing, to his kindred.
But he whose Book shall be given him behind his back2
Shall invoke destruction:
But in the fire shall he burn,
For that he lived joyously among his kindred,
Without a thought that he should return to God.
Yea, but his Lord beheld him.
It needs not therefore that I swear by the sunset redness,
And by the night and its gatherings,
And by the moon when at her full,
That from state to state shall ye be surely carried onward.3
What then hath come to them that they believe not?
And that when the Koran is recited to them they adore not?
Yea, the unbelievers treat it as a lie.
But God knoweth their secret hatreds:
Let their only tidings4 be those of painful punishment;
Save to those who believe and do the things that be right.
An unfailing recompense shall be theirs.
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1 Lit. and obeyed its Lord, and shall be worthy, or capable, i.e., of obedience.
2 That is, into his left hand. The Muhammadans believe that the right hand of the damned will be chained to the neck; the left chained behind the back.
3 From Life to Death, from the Grave to Resurrection, thence to Paradise.
4 The expression is ironical. See Freyt. on the word. Lit. tell them glad tidings.
SURA C.-THE CHARGERS [XXXIV.]
Mecca.-11 Verses
In the Name of God, the Compassionate, the Merciful
By the snorting CHARGERS!
And those that dash off sparks of fire!
And those that scour to the attack at morn!
And stir therein the dust aloft;
And cleave therein their midway through a host!
Truly, Man is to his Lord ungrateful.
And of this he is himself a witness;
And truly, he is vehement in the love of this world's good.
Ah! knoweth he not, that when that which is in the graves shall be laid bare,
And that which is in men's breasts shall be brought forth,
Verily their Lord shall on that day be informed concerning them?
SURA LXXIX.1-THOSE WHO DRAG FORTH [XXXV.]
MECCA.-46 Verses
In the Name of God, the Compassionate, the Merciful
By those angels who DRAG FORTH souls with violence,
And by those who with joyous release release them;
By those who swim swimmingly along;
By those who are foremost with foremost speed;2
By those who conduct the affairs of the universe!
One day, the disturbing trumpet-blast shall disturb it,
Which the second blast shall follow:
Men's hearts on that day shall quake:-
Their looks be downcast.
The infidels will say, "Shall we indeed be restored as at first?
What! when we have become rotten bones?"
"This then," say they, "will be a return to loss."
Verily, it will be but a single blast,
And lo! they are on the surface of the earth.
Hath the story of Moses reached thee?
When his Lord called to him in Towa's holy vale:
Go to Pharaoh, for he hath burst all bounds:
And say, "Wouldest thou become just?
Then I will guide thee to thy Lord that thou mayest fear him."
And he showed him a great miracle,-
But he treated him as an impostor, and rebelled;
Then turned he his back all hastily,
And gathered an assembly and proclaimed,
And said, "I am your Lord supreme."
So God visited on him the punishment of this life and of the other.
Verily, herein is a lesson for him who hath the fear of God.
Are ye the harder to create, or the heaven which he hath built?
He reared its height and fashioned it,
And gave darkness to its night, and brought out its light,
And afterwards stretched forth the earth,-
He brought forth from it its waters and its pastures;
And set the mountains firm
For you and your cattle to enjoy.
But when the grand overthrow shall come,
The day when a man shall reflect on the pains that he hath taken,
And Hell shall be in full view of all who are looking on;
Then, as for him who hath transgressed
And hath chosen this present life,
Verily, Hell-that shall be his dwelling-place:
But as to him who shall have feared the majesty of his Lord, and shall have refrained his soul from lust,
Verily, Paradise-that shall be his dwelling-place.
They will ask thee of "the Hour," when will be its fixed time?
But what knowledge hast thou of it?
Its period is known only to thy Lord;
And thou art only charged with the warning of those who fear it.
On the day when they shall see it, it shall seem to them as though they had not tarried in the tomb, longer than its evening or its morn.
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1 This Sura obviously consists of three portions, verses 1-14, 15-26, 27-46, of which the third is the latest in point of style, and the second, more detailed than is usual in the Suras of the early period, which allude to Jewish and other legend only in brief and vague terms. It may therefore be considered as one of the short and early Suras.
2 Or, By those angels which precede, i.e., the souls of the pious into Paradise. Or, are beforehand with the Satans and djinn in learning the decrees of God.
SURA LXXVII.-THE SENT [XXXVI.]
MECCA.-50 Verses
In the Name of God, the Compassionate, the Merciful
By the train of THE SENT ones,1
And the swift in their swiftness;
By the scatterers who scatter,
And the distinguishers who distinguish;
And by those that give forth the word
To excuse or warn;
Verily that which ye are promised is imminent.
When the stars, therefore, shall be blotted out,
And when the heaven shall be cleft,
And when the mountains shall be scattered in dust,
And when the Apostles shall have a time assigned them;
Until what day shall that time be deferred?
To the day of severing!
And who shall teach thee what the day of severing is?
Woe on that day to those who charged with imposture!
Have we not destroyed them of old?
We will next cause those of later times to follow them.2
Thus deal we with the evil doers.
Woe on that day to those who charged with imposture!
Have we not created you of a sorry germ,
Which we laid up in a secure place,
Till the term decreed for birth?
Such is our power! and, how powerful are We!
Woe on that day to those who charged with imposture!
Have we not made the earth to hold
The living and the dead?
And placed on it the tall firm mountains, and given you to drink of sweet water.
Woe on that day to those who charged with imposture!
Begone to that Hell which ye called a lie:-
Begone to the shadows that lie in triple masses;
"But not against the flame shall they shade or help you:"-
The sparks which it casteth out are like towers-
Like tawny camels.
Woe on that day to those who charged with imposture!
On that day they shall not speak,
Nor shall it be permitted them to allege excuses.
Woe on that day to those who charged with imposture!
This is the day of severing, when we will assemble you and your ancestors.
If now ye have any craft try your craft on me.
Woe on that day to those who charged with imposture!
But the god-fearing shall be placed amid shades and fountains,
And fruits, whatsoever they shall desire:
"Eat and drink, with health,3 as the meed of your toils."
Thus recompense we the good.
Woe on that day to those who charged with imposture!
"Eat ye and enjoy yourselves a little while. Verily, ye are doers of evil."
Woe on that day to those who charged with imposture!
For when it is said to them, bend the knee, they bend it not.
Woe on that day to those who charged with imposture
In what other revelation after this will they believe?
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1 Lit. by the sent (fem.) one after another. Per missas. Mar. Either angels following in a continued series; or, winds, which disperse rain over the earth; or the successive verses of the Koran which disperse truth and distinguish truth from error.
2 Sura xliv. 40.
3 Maimonides says that the majority of the Jews hope that Messiah shall come and "raise the dead, and they shall be gathered into Paradise, and there shall eat and drink and be in good health to all eternity."-Sanhedrin, fol. 119, col. I.
SURA LXXVIII.-THE NEWS [XXXVII.]
MECCA.-41 Verses
In the Name of God, the Compassionate, the Merciful
Of what ask they of one another?
Of the great NEWS.1
The theme of their disputes.
Nay! they shall certainly knows its truth!
Again. Nay! they shall certainly know it.
Have we not made the Earth a couch?
And the mountains its tent-stakes?
We have created you of two sexes,
And ordained your sleep for rest,
And ordained the night as a mantle,
And ordained the day for gaining livelihood,
And built above you seven solid2 heavens,
And placed therein a burning lamp;
And we send down water in abundance from the rain-clouds,
That we may bring forth by it corn and herbs,
And gardens thick with trees.
Lo! the day of Severance is fixed;
The day when there shall be a blast on the trumpet, and ye shall come in crowds,
And the heaven shall be opened and be full of portals,
And the mountains shall be set in motion, and melt into thin vapour.
Hell truly shall be a place of snares,
The home of transgressors,
To abide therein ages;
No coolness shall they taste therein nor any drink,
Save boiling water and running sores;
Meet recompense!
For they looked not forward to their account;
And they gave the lie to our signs, charging them with falsehood;
But we noted and wrote down all:
"Taste this then: and we will give you increase of nought but torment."
But, for the God-fearing is a blissful abode,
Enclosed gardens and vineyards;
And damsels with swelling breasts, their peers in age,
And a full cup:
There shall they hear no vain discourse nor any falsehood:
A recompense from thy Lord-sufficing gift!-
Lord of the heavens and of the earth, and of all that between3 them lieth-the God of Mercy! But not a word shall they obtain from Him.
On the day whereon the Spirit4 and the Angels shall be ranged in order, they shall not speak: save he whom the God of Mercy shall permit, and who shall say that which is right.
This is the sure day. Whoso then will, let him take the path of return to his Lord.
Verily, we warn you of a chastisement close at hand:
The day on which a man shall see the deeds which his hands have sent before him; and when the unbeliever shall say, "Oh! would I were dust!"
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1 Of the Resurrection. With regard to the date of this Sura, we can only be guided (I) by the general style of the earlier portion (to verse 37, which is analogous to that of the early Meccan Suras; (2) by verse 17, which pre- supposes lxxvii. 12; (3) by the obviously later style of verse 37 to the end.
2 See Sura ii. 27. This is the title given by the Talmudists to the fifth of the seven heavens.
3 This phrase is of constant recurrence in the Talmud. Maimonides, Yad Hach.