The Online Library of Liberty

A project of Liberty Fund, Inc.

• The QurÁn.
• Chapter Xli.: Entitled Surat Al Fussilat (explanation). Revealed At Makkah.
• Chapter Xlii.: Entitled Surat Al ShorÍ (consultation). Revealed At Makkah.
• Chapter Xliii.: Entitled Surat Al ZuḲhrÁf (the Ornaments of Gold). Revealed At Makkah.
• Chapter Xliv.: Entitled Surat Al DuḲhan (smoke). Revealed At Makkah.
• Chapter Xlv.: Entitled Surat Al JÁsÍyah (kneeling). Revealed At Makkah.
• Chapter Xlvi.: Entitled Surat Al AhqÁf (the Sandhills). Revealed At Makkah.
• Chapter Xlvii.: Entitled Surat Muhammad. Revealed At Madína.
• Chapter Xlviii.: Entitled Surat Al Fatah (victory). Revealed At Madína.
• Chapter Xlix.: Entitled Surat Al HujrÁt (the Inner Apartments). Revealed At Madína.
• Chapter L.: Entitled Surat Al QÁf (q.). Revealed At Makkah.
• Chapter Li.: Entitled Surat Al ZÁriyÁt (the Dispersing). Revealed At Makkah.
• Chapter Lii.: Entitled Surat Al TÚr (the Mountain). Revealed At Makkah.
• Chapter Liii.: Entitled Surat Al Najm (the Star). Revealed At Makkah.
• Chapter Liv.: Entitled Surat Al Qamr (the Moon). Revealed At Makkah
• Chapter Lv.: Entitled Surat Al RahmÁn (the Merciful). Revealed At Makkah.
• Chapter Lvi.: Entitled Surat Al WÁqÍa (the Inevitable). Revealed At Makkah.
• Chapter Lvii.: Entitled Surat Al HadÍd (iron). Revealed At Madína.
• Chapter Lviii.: Entitled Surat Al MujÁdalah (she Who Disputed). Revealed At Madína.
• Chapter Lix.: Entitled Surat Al Hashr (the Emigration). Revealed At Madína.
• Chapter Lx.: Entitled Surat Al Mumtahina (she Who Is Tried). Revealed At Madína.
• Chapter Lxi.: Entitled Surat Al Saf (battle-array). Revealed At Madína.
• Chapter Lxii.: Entitled Surat Al Juma (the Assembly). Revealed At Madína.
• Chapter Lxiii.: Entitled Surat Al MunÁfiqÚn (the Hypocrites). Revealed At Madína.
• Chapter Lxiv.: Entitled Surat Al TaghabÚn (mutual Deceit). Revealed At Madína.
• Chapter Lxv.: Entitled Surat Al TalÁq (divorce). Revealed At Madína.
• Chapter Lxvi.: Entitled Surat Al TahrÍm (prohibition). Revealed At Madína.
• Chapter Lxvii.: Entitled Surat Al Mulk (the Kingdom). Revealed At Makkah.
• Chapter Lxviii.: Entited Surat Al Qalam (the Pen). Revealed At Makkah.
• Chapter Lxix.: Entitled Surat Al HÁqqat (the Infallible). Revealed At Makkah.
• Chapter Lxx.: Entitled Surat Al MaÁrij (the Steps). Revealed At Makkah.
• Chapter Lxxi.: Entitled Surat NÚh (noah). Revealed At Makkah.
• Chapter Lxxii.: Entitled Surat Al Jinn (the Genii). Revealed At Makkah.
• Chapter Lxxiii.: Entitled Surat Al Muzzammil (wrapped Up). Revealed At Makkah.
• Chapter Lxxiv.: Entitled Surat Al Muddassir (the Covered). Revealed At Makkah.
• Chapter Lxxv.: Entitled Surat Al QÍyÁmat (the Resurrection). Revealed At Makkah.
• Chapter Lxxvi.: Entitled Surat Al InsÁn (man). Revealed At Makkah.
• Chapter Lxxvii.: Entitled Surat Al MursalÁt (the Messengers). Revealed At Makkah.
• Chapter Lxxviii.: Entitled Surat Al NabÁ (the News). Revealed At Makkah.
• Chapter Lxxix.: Entitled Surat Al NÁziÁt (those Who Tear Forth). Revealed At Makkah.
• Chapter Lxxx.: Entitled Surat Al Abas (he Frowned). Revealed At Makkah.
• Chapter Lxxxi.: Entitled Surat Al TakwÍr (the Folding Up). Revealed At Makkah.
• Chapter Lxxxii.: Entitled Surat Al InfitÁr (the Cleaving In Sunder). Revealed At Makkah.
• Chapter Lxxxiii.: Entitled Surat Al TatfÍf (those Who Give Short Measure). Revealed At Makkah.
• Chapter Lxxxiv.: Entitled Surat Al InshiqÁq (the Rending In Sunder). Revealed At Makkah.
• Chapter Lxxxv.: Entitled Surat Al BurÚj (the Celestial Signs). Revealed At Makkah.
• Chapter Lxxxvi.: Entitled Surat Al TÁriq (the Star Which Appeared By Night). Revealed At Makkah.
• Chapter Lxxxvii.: Entitled Surat Al ÁlÁ (the Most High). Revealed At Makkah.
• Chapter Lxxxviii.: Entitled Surat Al GhÁshiya (the Overwhelming). Revealed At Makkah.
• Chapter Lxxxix.: Entitled Surat Al Fajr (the Daybreak). Revealed At Makkah.
• Chapter XC.: Entitled Surat Al Balad (the Territory). Revealed At Makkah.
• Chapter XCI.: Entitled Surat Al Shams (the Sun). Revealed At Makkah.
• Chapter XCII.: Entitled Surat Al Lail (the Night). Revealed At Makkah.
• Chapter XCIII.: Entitled Surat Al ZuhÁ (the Brightness). Revealed At Makkah.
• Chapter XCIV.: Entitled Surat Al InshirÁh (have We Not Opened?). Revealed At Makkah.
• Chapter XCV.: Entitled Surat Al TÍn (the Fig). Revealed At Makkah.
• Chapter XCVI.: Entitled Surat Al Alaq (congealed Blood). Revealed At Makkah.
• Chapter XCVII.: Entitled Surat Al Qadr (night of Power). Revealed At Makkah.
• Chapter XCVIII.: Entitled Surat Al Baiyana (the Evidence). Revealed At Madína.
• Chapter XCIX.: Entitled Surat Al ZilzÁl (the Earthquake). Revealed At Makkah.
• Chapter C.: Entitled Surat Al AdiyÁt (the War-horses Which Run Swiftly). Revealed At Makkah.
• Chapter CI.: Entitled Surat Al QÁrÍa (the Striking). Revealed At Makkah.
• Chapter CII.: Entitled Surat Al TakÁsur (the Emulous Desire of Multiplying). Revealed At Makkah.
• Chapter CIII.: Entitled Surat Al Asar (the Afternoon). Revealed At Makkah.
• Chapter CIV.: Entitled Surat Al Hamza (the Slanderer). Revealed At Makkah.
• Chapter CV.: Entitled Surat Al FÍl (the Elephant). Revealed At Makkah.
• Chapter CVI.: Entitled Surat Al Quraish (the Quraish). Revealed At Makkah.
• Chapter CVII.: Entitled Surat Al MÁÚn (necessaries). Revealed At Makkah.
• Chapter CVIII.: Entitled Surat Al Kauthar (abundance). Revealed At Makkah.
• Chapter CIX.: Entitled Surat Al KÁfirÚn (the Unbelievers). Revealed At Makkah.
• Chapter CX.: Entitled Surat Al Nasr (assistance). Revealed At Madína.
• Chapter CXI.: Entitled Surat Al Abu Lahab. Revealed At Makkah.
• Chapter CXII.: Entitled Surat Al IḲhlÁs (declaration of God’s Unity). Revealed At Makkah.
• Chapter CXIII.: Entitled Surat Al Falaq (the Daybreak). Revealed At Makkah.
• Chapter CXIV.: Entitled Surat Al NÁs (men). Revealed At Makkah.

CHAPTER LI.

ENTITLED SURAT AL ZÁRIYÁT (THE DISPERSING).

Revealed at Makkah.

INTRODUCTION.

As in nearly all the earlier chapters of the Qurán, this one begins with a number of oaths, wherewith God, swearing by various natural objects, attests the truth of his Prophet’s message. In this chapter the occasion of these vehement oaths was the rejection of the doctrine of a final judgment by the people of Makkah.

It is generally agreed that the latter portion of this chapter, consisting of vers. 24-60, was added on by the compilers of the Qurán, or during its recension under Othmán. The subject of discourse being similar, it was perhaps thought to belong to what precedes. While, however, it is true that the subject is the same, yet the circumstances under which it was enunciated were very different. In the first section the unbelievers simply reject the Prophet as an impostor and his message as incredible, but in this they threaten violent treatment (ver. 59), and the Prophet is in consequence told to withdraw from them (ver. 54).

Probable Date of the Revelations.

Noëldeke places this chapter near the end of his first period, i.e., about the fourth year of Muhammad’s mission.

This date will do very well for the first portion of the chapter, but vers. 24-60 must be assigned a much later date. Muir places it near the end of the fourth stage of Muhammad’s ministry, when the ban against the Háshamites had interfered with his public preaching.

The date of this portion would therefore be about b.h. 6.

Principal Subjects.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) By the winds dispersing and scattering the dust;(2) and by the clouds bearing a load of rain;(3) by the ships running swiftly in the sea;(4) and by the angels who distribute things necessary for the support of all creatures; (5) verily that wherewith ye are threatened is certainly true; (6) and the last judgment will surely come. (7) By the heaven furnished with paths; (8) ye widely differ in what ye say. (9) He will be turned aside from the faith who shall be turned aside by the divine decree. (10) Cursed be the liars. (11) who wade in deep waters of ignorance, neglecting their salvation. (12) They ask, When will the day of judgment come? (13) On that day shall they be burned in hell-fire; (14) and it shall be said unto them, Taste your punishment; this is what ye demanded to be hastened. (15) But the pious shall dwell among gardens and fountains, (16) receiving that which their Lord shall give them; because they were righteous doers before this day.(17) They slept but a small part of the night; (18) and early in the morning they asked pardon of God; (19) and a due portion of their wealth was given unto him who asked, and unto him who was forbidden by shame to ask. (20) There are signs of the divine power and goodness in the earth, unto men of sound understanding; (21) and also in your own selves: will ye not therefore consider? (22) Your sustenance is in the heaven; and also that which ye are promised. (23) Wherefore by the Lord of heaven and earth I swear that this is certainly the truth; according to what ye yourselves speak.

∥ (24) Hath not the story of Abraham’s honoured guests come to thy knowledge? (25) When they went in unto him, and said, Peace: he answered, Peace; saying within himself, These are unknown people. (26) And he went privately unto his family, and brought a fatted calf. (27) And he set it before them, and when he saw they touched itnot, he said, Do ye not eat? (28) And he began to entertain a fear of them. They said, Fear not: and they declared unto him the promise of a wise youth. (29) And his wife drew near with exclamation, and she smote her face, and said, I am an old woman and barren. (30) The angels answered, Thus saith the Lord: verily he is the wise, the knowing.

∥ (31) And Abraham said unto them, What is your errand, therefore, O messengers of God? (32) They answered, Verily we are sent unto a wicked people, (33) that we may send down upon them stones of baked clay, (34) marked from thy Lord, for the destruction of transgressors. (35) And we brought forth the true believers who were in the city; (36) but we found not therein more than one family of Muslims. (37) And we overthrew the same, and left a sign therein unto those who dread the severe chastisement of God.(38) In Moses also was a sign, when we sent him unto Pharaoh with manifest power. (39) But he turned back with his princes, saying, This man is a sorcerer or a madman. (40) Wherefore we took him and his forces and cast them into the sea; and he was one worthy of reprehension. (41) And in the tribe of Ád also was a sign, when we sent against them a destroying wind; (42) it touched not aught whereon it came, but it rendered the same as a thing rotten, and reduced to dust.(43) In Thamúd likewise was a sign, when it was said unto them, Enjoy yourselves for a time. (44) But they insolently transgressed the command of their Lord: wherefore a terrible noise from heaven assailed them while they looked on; (45) and they were not able to stand on their feet, neither did they save themselves from destruction.(46) And the people of Noah did we destroy before these; for they were a people who enormously transgressed.

∥ (47) We have built the heaven with might; and we have given it a large extent; (48) and we have stretched forth the earth beneath; and how evenly have we spread the same!(49) And of everything have we created two kinds, that peradventure ye may consider. (50) Fly, therefore, unto God: verily I am a public warner unto you from him. (51) And set not up another god with the trueGod: verily I am a public warner unto you from him. (52) In like manner there came no apostle unto their predecessors, but they said, This man is a magician or a madman. (53) Have they bequeathed this behaviour successively the one to the other? Yea; they are a people who enormously transgress. (54) Wherefore withdraw from them; and thou shalt not be blameworthy in so doing. (55) Yet continue to admonish; for admonition profiteth the true believers. (56) I have not created genii and men for any other end than that they should serve me. (57) I require not any sustenance from them; neither will I that they feed me. (58) Verily God is he who provideth for all creatures; possessed of mighty power. (59) Unto those who shall injure our Apostle shall be given a portion like unto the portion of those who behaved like them in times past; and they shall not wish the same to be hastened. (60) Woe, therefore, to the unbelievers, because of their day with which they are threatened!

CHAPTER LII.

ENTITLED SURAT AL TÚR (THE MOUNTAIN).

Revealed at Makkah.

INTRODUCTION.

The earlier portion of this chapter is occupied with the doctrine of future rewards and punishments, and closely resembles the first part of chap. li. The violence of the opposition of the Quraish to this doctrine is illustrated by the vehemence of the oaths by which that doctrine is asserted. Unbelievers are assured that the fires of hell shall overtake them; but, on the other hand, believers are encouraged by a description of the sensual delights of Paradise. This marks the introduction of the houris or black-eyed maidens of Paradise into the descriptions of the heaven of Islám.

The latter part of this chapter reveals to us a more active opposition of the Quraish. They no longer simply deny the doctrine of his Qurán, but declare him to be an impostor and plot his destruction (ver. 42). Muhammad, however, is undisturbed. Believing the eye of God to be upon him (ver. 48), he calmly waits, trusting in God for deliverance.

Probable Date of the Revelations.

Noëldeke, in his chronological list of suras, places this chapter immediately after chap. li. He, however, maintains that vers. 21 and 29 seq. are of later date, because the use of certain expressions, e.g., [Editor: Arabic word - see p. 84 of the facsimile PDF] and [Editor: Arabic word - see p. 84 of the facsimile PDF] point clearly to the later style of Muhammad. Muir places the whole Sura in the early part of his fourth stage, i.e., at a period extending from the sixth to the tenth year of Muhammad’s ministry.

Principal Subjects.

IN THE NAME OF THE MOST MERCIFUL GOD

∥ (1) By the mountain of Sinai; (2) and by the book (3) written in an expanded scroll; (4) and by the visited house; (5) and by the elevated roof of heaven; (6) and by the swelling ocean; (7) verily the punishment of thy Lord will surely descend; (8) there shall be none to withhold it. (9) On that day the heaven shall be shaken and shall reel, (10) and the mountains shall walk and pass away. (11) And on that day woe be unto those who accused God’s apostles of imposture; (12) who amused themselves in wading in vain disputes! (13) On that day shall they be driven and thrust into the fire of hell; (14) and it shall be said unto them, This is the fire which ye denied as a fiction. (15) Is this a magic illusion? Or do ye not see? (16) Enter the same to be scorched: whether ye bear your torments patiently or impatiently, it will be equal unto you: ye shall surely receive the reward of that which ye have wrought. (17) But the pious shall dwell amidst gardens and pleasures, (18) delighting themselves in what their Lord shall have given them; and their Lord shall deliver them from the pains of hell. (19)And it shall be said unto them, Eat and drink with easy digestion, because of that which ye have wrought; (20)(20) leaning on couches disposed in order: and we will espouse them unto virgins having large black eyes. (21)(21) And unto those who believe, and whose offspring follow them in the faith, we will join their offspring in Paradise; and we will not diminish unto them aught of the merit of their works. (Every man is given in pledge for that which he shall have wrought.) (22) And we will give them fruits in abundance, and flesh of the kinds which they shall desire. (23) They shall present unto one another therein a cup of wine, wherein there shall be no vain discourse, nor any incitement unto wickedness. (24) And youths appointed to attend them shall go round them, beautiful as pearls hidden in their shell.(25) And they shall approach unto one another, and shall ask mutual questions. (26) And they shall say, Verily we were heretofore, amidst our family, in great dread with regard to our state after death; (27) but God hath been gracious unto us, and hath delivered us from the pain of burning fire: (28) for we called on him heretofore; and he is the beneficent, the merciful.

∥ (29) Wherefore do thou, O Prophet, admonish thy people. Thou art not, by the grace of thy Lord, a soothsayer or a madman. (30) Do they say, He is a poet; we wait, concerning him, some adverse turn of fortune? (31) Say, Wait ye my ruin: verily I wait, with you, the time of your destruction. (32) Do their mature understandings bid them say this; or are they people who perversely transgress? (33) Do they say, He hath forged the Qurán? Verily they believe not. (34) Let them produce a discourse like unto it, if they speak truth. (35) Were they created by nothing; or were they creators of themselves?(36) Did they create the heavens and the earth? Verily they are not firmly persuaded that God hath created them. (37) Are the stores of thy Lord in their hands? Are they the supreme dispensers of all things?(38) Have they a ladder whereby they may ascend to heaven, and hear the discourses of the angels? Let one, therefore, who hath heard them produce an evident proof thereof.(39) Hath God daughters, and have ye sons? (40) Dost thou ask them a reward for thy preaching? but they are laden with debts. (41) Are the secrets of futurity with them; and do they transcribe the same from the tables of God’s degrees?(42) Do they seek to lay a plot against thee? But the unbelievers are they who shall be circumvented. (43) Have they any god besides God? Far be God exalted above the idols which they associate with him!(44) If they should see a fragment of the heaven falling down upon them, they would say, It is only a thick cloud. (45) Wherefore leave them until they arrive at their day, wherein they shall swoon for fear: (46) a day in which their subtle contrivances shall not avail them at all, neither shall they be protected. (47) And those who act unjustly shall surely suffer another punishment besides this: but the greater part of them do not understand. (48) And wait thou patiently the judgment of thy Lordconcerning them; for thou art in our eye: and celebrate the praise of thy Lord when thou risest up; (49) and praise him in the night-season, and when the stars begin to disappear.

CHAPTER LIII.

ENTITLED SURAT AL NAJM (THE STAR).

Revealed at Makkah.

INTRODUCTION.

This chapter receives its title from the object by which Muhammad is commanded to swear, mentioned in the first verse. Like chapters li. and lii., this one consists of an earlier and a later portion, or may be, as Noëldeke suggests, fragments of one or two lost Suras have been added to the original revelation of this one by the compilers.

The earlier portion of this chapter presents two items of special interest. The first is the declaration of the Qurán itself that Muhammad was merely a passive instrument of revelation (ver. 6), and that, therefore, the words of the Qurán are in no sense whatever the words of Muhammad himself. The second item of special interest is the description of the angelic vision vouchsafed to Muhammad, and which was to him the proof of his apostleship. See the subject discussed in note on ver. 11.

The latter portion of the chapter contains the passage which records, in its amended form, a revelation said to have been suggested by Satan at the time of the lapse of the Prophet. The question of the lapse will be found discussed in notes on chap. xxii. 53.

Probable Date of the Revelations.

Guided by the traditions relating to the lapse alluded to in vers. 19-23, the date of this portion of the chapter would be the months of Ramadhán and Shawwál of the fifth year of the Call. Vers. 26-33 are probably of a somewhat later origin, while vers. 58-62 seem to form a little Sura by themselves. This portion, with the first eighteen verses, were the earliest revelations of this chapter.

Principal Subjects.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) By the star when it setteth, (2) your companion Muhammad erreth not, nor is he led astray, (3) neither doth he speak of his own will. (4) It is no other than a revelation, (5) which hath been revealed unto him.(6) One mighty in power, endued with understanding, taught it him: (7) and he appeared in the highest part of the horizon. (8) Afterwards he approached the Prophet, and near unto him,(9) until he was at the distance of two bows’ length from him, or yet nearer; (10) and he revealed unto his servant that which he revealed. (11) The heart of Muhammad did not falsely represent that which he saw. (12) Will ye therefore dispute with him concerning that which he saw? (13) He also saw him another time, (14) by the lote-tree beyond which there is no passing: (15) near it is the garden of eternal abode. (16) When the lote-tree covered that which it covered, (17) his eyesight turned not aside, neither did it wander: (18) and he really beheld some of the greatest signs of his Lord.(19) What think ye of Al Lát, and Al Uzza, (20) and Manáh, that other third goddess?(21) Have ye male children, and God female? (22) This, therefore, is an unjust partition. (23) They are no other than empty names, which ye and your fathers have named goddesses.God hath not revealed concerning them anything to authorise their worship. They follow no other than a vain opinion, and what their souls desire: yet hath the true direction come unto them from their Lord.(24) Shall man have whatever he wisheth for? (25) The life to come and the present life areGod’s.

∥ (26) And how many angels soever there be in the heavens, their intercession shall be of no avail, (27) until after God shall have granted permission unto whom he shall please and shall accept. (28) Verily they who believe not in the life to come give unto the angels a female appellation. (29) But they have no knowledge herein: they follow no other than a bare opinion; and a bare opinion attaineth not anything of truth. (30) Wherefore withdraw from him who turneth away from our admonition and seeketh only the present life. (31) This is their highest pitch of knowledge. Verily thy Lord well knoweth him who erreth from his way; and he well knoweth him who is rightly directed.

∥ (32) Unto Godbelongeth whatever is in heaven and earth, that he may reward those who do evil according to that which they shall have wrought, and may reward those who do well with the most excellent reward.(33)As to those who avoid great crimes and heinous sins, and are guilty only of lighter faults, verily thy Lordwill be extensive in mercy towards them. He well knew you when he produced you out of the earth, and when ye were embryos in your mothers’ wombs: wherefore justify not yourselves: he best knoweth the man who feareth him.

∥ (34) What thinkest thou of him who turneth aside from following the truth,(35) and giveth little, and covetously stoppeth his hand? (36)Is the knowledge of futurity with him, so that he seeth the same? (37) Hath he not been informed of that which is contained in the books of Moses, (38) and of Abraham, who faithfully performed his engagements? (39) To wit, that a burdened soul shall not bear the burden of another; (40) and that nothing shall be imputed to a man for righteousness except his own labour; (41) and that his labour shall surely be made manifest hereafter, (42) and that he shall be rewarded for the same with a most abundant reward; (43) and that unto thy Lordwill be the end of all things; (44) and that he causeth to laugh, and causeth to weep; (45) and that he putteth to death, and giveth life; (46) and that he createth the two sexes, the male and the female, (47) of seed when it is emitted; (48) and that unto him appertaineth another production, namely, the raising of the dead again to life hereafter; (49) and that he enricheth, and causeth to acquire possessions; (50) and that he is the Lord of the dog-star; (51) and that he destroyed the ancient tribe of Ád, (52) and Thamúd, and left not any of them alive; (53) and also the people of Noah before them; for they were most unjust and wicked: (54) and he overthrew the cities which were turned upside down; (55) and that which covered them, covered them. (56) Which, therefore, of thy Lord’s benefits, O man, wilt thou call in question? (57) This our Apostle is a preacher like the preachers who preceded him. (58) The approaching day of judgment draweth near: there is none who can reveal the exact time of the same, besides God. (59) Do ye, therefore, wonder at this new revelation, (60) and do ye laugh, and not weep, (61) spending your time in idle diversions? (62) but rather worship God, and serve him.

CHAPTER LIV.

ENTITLED SURAT AL QAMR (THE MOON).

Revealed at Makkah

INTRODUCTION.

This chapter owes its title to the statement in ver. 1 that the moon shall be split in sunder as a sign of the approach of the judgmentday.

In style and matter this chapter so closely resembles chapter xi. that it might be called a compend of it. Noëldeke, however, points out that this is the first chapter in chronological order in which the Qurán gives the histories of several prophets together. This being so, we may regard the longer chapter as presenting a more detailed account of the events briefly described here.

The purpose of the revelations of this chapter was to meet the charge of imposture brought by the Quraish against Muhammad. No direct refutation is attempted. The stories of the destruction of other nations and peoples who had rejected their prophets are briefly narrated. Throughout these stories the prophets Noah, Húd, Sálih, Lot, and Moses are represented as messengers of God in all respects like Muhammad, as opposed by unbelievers of the same character as the Quraish, and as charged by the infidels of their day with imposture. The inference from each story is that Muhammad is a true prophet, and that his persecutors are doomed to destruction for their impiety in rejecting him.

After each of the stories related save the last, the following words occur as a sort of refrain: “Now have we made the Qurán easy for admonition, but is any one admonished thereby?” This sad refrain, together with the command to withdraw from the infidels (ver. 6), shows that Muhammad despaired of the conversion of his townsmen.

Probable Date of the Revelations.

This chapter belongs to Makkah. Some Muslim writers, supposing ver. 45 to point to the battle of Badr, and vers. 47-49 to relate to the Christian embassy of Najrán, have thought the whole chapter to be Madínic; but the circumstances of the Prophet, the attitude of his opponents, the matter of the revelations, and the style of composition, all point to Makkah.

As to the date of the revelations, Noëldeke places this chapter at the very beginning of his second period—the fifth year of the call. This seems to me to be too early. It is true that persecution of the Muslims is not positively mentioned in this chapter. If, however, the stories of the prophets reflect the circumstances of the Muslims at the time they were here recorded, we may fairly infer that persecution of the Muslims had already begun. Then the command to withdraw and the despair of the Prophet regarding the conversion of the Quraish, point to a later date. Identifying the “withdrawal” with the retirement to the sheb of Abu Tálib, I would fix the date of this chapter at about b.h. 6 or 7. This agrees essentially with Muir, who places it near the beginning of his fourth stage.

Principal Subjects.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) The hour of judgment approacheth, and the moon hath been split in sunder; (2) but if the unbelievers see a sign, they turn aside, saying, This is a powerful charm. (3) And they accuse thee, O Muhammad, of imposture, and follow their own lusts: but everything will be immutably fixed. (4) And now hath a message come unto them, wherein is a determent from obstinate infidelity;(5)the same being consummate wisdom: but warners profit them not; wherefore do thou withdraw from them. (6)(6) The day whereon the summoner shall summon mankind to an ungrateful business, (7) they shall come forth from their graves with downcast looks, numerous as locusts scattered far abroad; (8) hastening with terror unto the summoner. The unbelievers shall say, This is a day of distress. (9) The people of Noah accused that prophet of imposture before thy people rejected thee: they accused our servant of imposture, saying, He is a madman; and he was rejected with reproach. (10) He called, therefore, upon his Lord,saying, Verily I am overpowered; wherefore avenge me. (11) So we opened the gates of heaven, with water pouring down, (12) and we caused the earth to break forth into springs; so that the water of heaven and earth met, according to the decree which had been established. (13) And we bare him on a vessel composed of planks and nails; (14) which moved forward under our eyes: as a recompense unto him who had been ungratefully rejected. (15) And we left the said vessel for a sign: but is any one warned thereby? (16) And how severe was my vengeance and my threatening! (17) Now have we made the Qurán easy for admonition: but is any one admonished thereby? (18) Ád charged their prophet with imposture; but how severe was my vengeance, and my threatening! (19) Verily we sent against them a roaring wind, on a day of continued ill-luck; (20) it carried men away as though they had been roots of palm-trees forcibly torn up. (21) And how severe was my vengeance and my threatening! (22) Now we have made the Qurán easy for admonition; but is any one admonished thereby?

∥ (23) Thamúd charged the admonitions of their prophet with falsehood, (24) and said, Shall we follow a single man among us? verily we should then be guilty of error and preposterous madness: (25) is the office of admonition committed unto him preferably to the rest of us? Nay; he is a liar and an insolent fellow. (26) But God said to Sálih, To-morrow shall they know who is the liar and the insolent person; (27) for we will surely send the she-camel for a trial of them: and do thou observe them, and bear their insults with patience; (28) and prophesy unto them that the water shall be divided between them, and each portion shall be sat down to alternately.(29) And they called their companion; and he took a sword and slew her. (30) But how severe was my vengeance and my threatening! (31) For we sent against them one cry of the Angel Gabriel; and they became like the dry sticks used by him who buildeth a fold for cattle. (32) And now have we made the Qurán easy for admonition; but is any one admonished thereby?

∥ (33) The people of Lot charged his preaching with falsehood; (34) but we sent against them a wind driving a shower of stones, which destroyed them all except the family of Lot; whom we delivered early in the morning, (35) through favour from us. Thus do we reward those who are thankful. (36) And Lot had warned them of our severity in chastising; but they doubted of that warning. (37) And they demanded his guests of him, that they might abuse them: but we put out their eyes, saying, Taste my vengeance and my threatening. (38) And early in the morning a lasting punishment surprised them. (39) Taste, therefore, my vengeance and my threatening. (40) Now have we made the Quran easy for admonition; but is any one admonished thereby?(41) The warning of Moses also came unto the people of Pharaoh; (42)but they charged every one of our signs with imposture: wherefore we chastised them with a mighty and irresistible chastisement. (43) Are your unbelievers, O Makkans, better than these? Is immunity from punishment promised unto you in the scriptures? (44) Do they say, We are a body of men able to prevail against our enemies?(45) The multitude shall surely be put to flight, and shall turn their back. (46) But the hour of judgment is their threatened time ofpunishment; and that hour shall be more grievous and more bitter than their afflictions in this life. (47) Verily the wicked wander in error, and shall be tormented hereafter in burning flames. (48) On that day they shall be dragged into the fire on their faces; and it shall be said unto them, Taste ye the touch of hell. (49) All things have we created bound by a fixed decree: (50) and our command is no more than a single word, like the twinkling of an eye. (51) We have formerly destroyed nations like unto you; but is any of you warned by their example? (52) Everything which they do is recorded in the books kept by the guardian angels; (53) and every action, both small and great, is written down in the preserved table. (54) Moreover, the pious shall dwell among gardens and rivers, (55) in the assembly of truth, in the presence of a most potent king.

CHAPTER LV.

ENTITLED SURAT AL RAHMÁN (THE MERCIFUL).

Revealed at Makkah.

INTRODUCTION.

This chapter, as indicated by the name given to God in the first verse, from which it receives its title, is a psalm of praise to Allah for his manifold mercies to mankind. This revelation of God is exhibited in his works of creation and providence, but especially in his bountiful provision for the happiness of Muslims amid the gardens and by the cooling fountains and rivers of Paradise.

Among Muslims this is one of the most popular chapters in the Qurán. This is no doubt due partly to its sensual description of Paradise and partly to the “fixed alternating versicle throughout, quaintly addressed in the dual number both to men and genii. To suit the rhyme the objects are introduced in pairs, excepting the damsels, whose number may not thus be limited” (Muir’s Life of Mahomet, vol. ii. p. 142). This arrangement gives the reading of the chapter in the Arabic language a certain musical ring which is very charming to the ear of an Oriental. In form it resembles Psalm xxxvii., of which, as has been conjectured by Marracci, it is an imitation.

Probable Date of the Revelations.

There can be but one judgment as to the locality in which this chapter originated. “Its fanciful character,” says Noëldeke, “shows it to be a later Makkan production.” Some Muslim writers hold that the whole chapter is Madínic, or that at least ver. 29 is so; but this opinion is rejected by the better class of commentators. As to the date, the style and contents alike point to the end of the first period, i.e., of the fourth year of the Call.

Principal Subjects.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) The Merciful hath taught his servant the Qurán. (2) He created man; (3) he hath taught him distinct speech. (4) The sun and the moon run their courses according to a certain rule: (5) and the vegetables which creep on the ground, and the trees submit to his disposition.(6) He also raised the heaven; and he appointed the balance, (7) that ye should not transgress in respect to the balance: (8) wherefore observe a just weight, and diminish not the balance. (9) And the earth hath he prepared for living creatures: (10) therein are various fruits, and palm-trees bearing sheaths of flowers; (11) and grain having chaff, and leaves. (12) Which, therefore, of your Lord’s benefits will ye ungratefully deny?

∥ (13) He created man of dried clay like an earthen vessel: (14) but he created the genii of fire clear from smoke. (15) Which, therefore, of your Lord’s benefits will ye ungratefully deny? (16)He is the Lord of the east, (17) and the Lord of the west. (18) Which, therefore of your Lord’s benefits will ye ungratefully deny? (19) He hath let loose the two seas, that they meet each another: (20) between them is placed a bar which they cannot pass. (21) Which, therefore, of your Lord’s benefits will ye ungratefully deny? (22) From them are taken forth unions and lesser pearls. (23) Which, therefore, of your Lord’s benefits will ye ungratefully deny? (24) His also are the ships, carrying their sails aloft in the sea like mountains. (25) Which, therefore, of your Lord’s benefits will ye ungratefully deny? (26) Every creature which liveth on the earth is subject to decay: (27) but the glorious and honourable countenance of thy Lord shall remain for ever. (28) Which, therefore, of your Lord’s benefits will ye ungratefully deny?

∥ (29) Unto him do all creatures which are in heaven and earth make petition: every day is he employed in some new work. (30) Which, therefore, of your Lord’s benefits will ye ungratefully deny? (31) We will surely attend to judge you, O men and genii, at the last day. (32) Which, therefore, of your Lord’s benefits will ye ungratefully deny? (33) O ye collective body of genii and men, if ye be able to pass out of the confines of heaven and earth, pass forth: ye shall not pass forth but by absolute power. (33) Which, therefore, of your Lord’s benefits will ye ungratefully deny? (35) A flame of fire without smoke, and a smoke without flame shall be sent down upon you, and ye shall not be able to defend yourselves therefrom. (36) Which, therefore, of your Lord’s benefits will ye ungratefully deny? (37) And when the heaven shall be rent in sunder, and shall become red as a rose, and shall melt like ointment. (38) (Which, therefore, of your Lord’s benefits will ye ungratefully deny?) (39) On that day neither man nor genius shall be asked concerning his sin. (40) Which, therefore, of your Lord’s benefits will ye ungratefully deny? (41) The wicked shall be known by their marks, and they shall be taken by the forelocks and the feet and shall be cast into hell. (42) Which, therefore, of your Lord’s benefits will ye ungratefully deny? (43) This is hell, which the wicked deny as a falsehood: (44) they shall pass to and fro between the same and hot boiling water. (45) Which, therefore, of your Lord’s benefits will ye ungratefully deny?

∥ (46) But for him who dreadeth the tribunal of his Lordare prepared two gardens: (47) (Which, therefore, of your Lord’s benefits will ye ungratefully deny?) (48) planted with shady trees. (49) Which, therefore, of your Lord’s benefits will ye ungratefully deny? (50) In each of them shall be two fountains flowing. (51) Which, therefore, of your Lord’s benefits will ye ungratefully deny? (52) In each of them shall there be of every fruit two kinds. (53) Which, therefore, of your Lord’s benefits will ye ungratefully deny? (54) They shall repose on couches, the linings whereof shall be of thick silk interwoven with gold: and the fruit of the two gardens shall be near at hand together. (55) Which, therefore, of your Lord’s benefits will ye ungratefully deny? (56) Therein shall receive them beauteous damsels, refraining their eyes from beholding any besides their spouses: whom no man shall have deflowered before them, neither any genius: (57) (Which, therefore, of your Lord’s benefits will ye ungratefully deny?) (58)Having complexions like rubies and pearls. (59) Which, therefore, of your Lord’s benefits will ye ungratefully deny? (60) Shall the reward of good works be any other good? (61) Which, therefore, of your Lord’s benefits will ye ungratefully deny? (62) And besides these there shall be two other gardens: (63) Which, therefore, of your Lord’s benefits will ye ungratefully deny? (64) Of a dark green. (65) Which, therefore, of your Lord’s benefits will ye ungratefully deny? (66) In each of them shall be two fountains pouring forth plenty of water. (67) Which, therefore, of your Lord’s benefits will ye ungratefully deny? (68) In each of them shall be fruits, and palm-trees, and pomegranates. (69) Which, therefore, of your Lord’s benefits will ye ungratefully deny? (70) Therein shall be agreeable and beauteous damsels:(71) Which, therefore, of your Lord’s benefits will ye ungratefully deny? (72) Having fine black eyes, and kept in pavilions from public view:(73) Which, therefore, of your Lord’s benefits will ye ungratefully deny? (74) Whom no man shall have deflowered before their destined spouses, nor any genius. (75) Which, therefore, of your Lord’s benefits will ye ungratefully deny? (76)Therein shall they delight themselves, lying on green cushions and beautiful carpets. (77) Which, therefore of your Lord’s benefits will ye ungratefully deny? (78) Blessed be the name of the Lord, possessed of glory and honour!

CHAPTER LVI.

ENTITLED SURAT AL WÁQÍA (THE INEVITABLE).

Revealed at Makkah.

INTRODUCTION.

This chapter forms a single discourse. The first three verses may be regarded as giving the subject of the discourse. In the following verses we have described: (1) the terrors which shall suddenly befall the human race at the judgment-day; (2) the rewards of the righteous to which they shall then be admitted; (3) the punishment then to be inflicted upon the wicked, because they had refused to believe in the warnings of the Qurán; and, finally, arguments to prove the possibility of the resurrection of the dead.

Some writers, however, maintain that a new part of this chapter begins with ver. 74; but since the termination of both parts are alike and ver. 87 seq. refer to what is said in the first part, it is only reasonable to regard the chapter as forming a whole.

Probable Date of the Revelations.

A few writers have held this chapter to be Madínic, or that at least vers. 74-81 are so, or ver. 81 only, which they suppose to refer to the hypocrites of Madína; or vers. 91-96 for the same reason; or, finally, vers. 1-3, which they suppose to allude to the battle of Badr. The style and matter of the chapter are, however, too clearly in favour of a Makkan origin to admit of any doubt.

As to the date of the revelations, Noëldeke places this chapter immediately after chap. lii. Muir makes it to follow chap. lv., which, considering the similarity of the description of the sensual delights of Paradise and the torments of hell, is the better arrangement.

Principal Subjects.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) When the inevitable day of judgment shall suddenly come, (2) no soul shall charge the prediction of its coming with falsehood: (3) it will abase some and exalt others. (4) When the earth shall be shaken with a violent shock, (5) and the mountains shall be dashed in pieces, (6) and shall become as dust scattered abroad; (7) and ye shall be separated into three distinct classes: (8) the companions of the right hand (how happy shall the companions of the right hand be!), (9) and the companions of the left hand (now miserable shall the companions of the left hand be!); (10) and those who have preceded others inthe faith shall precede them to Paradise. (11) These are they who shall approach near unto God: (12) they shall dwell in gardens of delight. (13) (There shall be many of the former religions,(14) and few of the last.) (15) Reposing on couches adorned with gold and precious stones, (16) sitting opposite to one another thereon. (17) Youths which shall continue in their bloom for ever, shall go round about to attend them, (18) with goblets, and beakers, and a cup of flowing wine:(19) their heads shall not ache by drinking the same, neither shall their reason be disturbed: (20) and with fruits of the sorts which they shall choose, (21) and the flesh of birds of the kind which they shall desire. (22) And there shall accompany them fair damsels having large black eyes; resembling pearls hidden in their shells:(23) as a reward for that which they shall have wrought. (24) They shall not hear therein any vain discourse, or any charge of sin; (25) but only the salutation, Peace! Peace! (26) And the companions of the right hand (how happy shall the companions of the right hand be!) (27) shall have their abode among lote-trees free from thorns, (28) and trees of mauz loaded regularly with their produce from top to bottom; (29) under an extended shade, (30)near a flowing water, (31) and amidst fruits in abundance, (32) which shall not fail, nor shall be forbidden to be gathered:(33) and they shall repose themselves on lofty beds. (34) Verily we have created the damsels of Paradise by a peculiar creation: (35) and we have made them virgins, (36) beloved by their husbands, of equal age with them; (37) for the delight of the companions of the right hand. (38)There shall be many of the former religions,(39) and many of the latter.

∥ (40) And the companions of the left hand (how miserable shall the companions of the left hand be!) (41)shall dwell amidst burning winds and scalding water, (42) under the shade of a black smoke, (43) neither cool nor agreeable. (44) For they enjoyed the pleasures of life before this, while on earth;(45) and obstinately persisted in a heinous wickedness: (46) and they said, (47) After we shall have died, and become dust and bones, shall we surely be raised to life? (48)Shall our forefathers also be raised with us?(49) Say, Verily both the first and the last (50) shall surely be gathered together to judgment, at the prefixed time of a known day. (51) Then ye, O men, who have erred, and denied the resurrection as a falsehood, (52) shall surely eat of the fruit of the tree of al Zaqqúm, (53) and shall fill your bellies therewith: (54) and ye shall drink thereon boiling water; (55) and ye shall drink as a thirsty camel drinketh. (56) This shall be their entertainment on the day of judgment. (57) We have created you: will ye not therefore believe that we can raise you from the dead? (58) What think ye? The seed which ye emit, (59) do ye create the same, or are we the creators thereof? (60) We have decreed death unto you all: and we shall not be prevented. (61) We are able to substitute others like unto you in your stead, and to produce you again in the condition or form which ye know not. (62) Ye know the original production by creation; will ye not therefore consider that we are able to produce you by resuscitation? (63) What think ye? The grain which ye sow, (64) do ye cause the same to spring forth, or do we cause it to spring forth? (65) If we pleased, verily we could render the same dry and fruitless, so that ye would not cease to wonder, (66)saying, Verily we have contracted debts for seed and labour, but we are not permitted to reap the fruit thereof. (67) What think ye? The water which ye drink, (68) do ye send down the same from the clouds, or are we the senders thereof? (69) If we pleased, we could render the same brackish: will ye not therefore give thanks? (70) What think ye. The fire which ye strike, (71) do ye produce the tree whence ye obtain the same, or are we the producers thereof?(72) We have ordained the same for an admonition, and an advantage to those who travel through the deserts. (73) Wherefore praise the name of thy Lord, the great God.

∥ (74) Moreover I swear by the setting of the stars, (75) (and it is surely a great oath, if ye knew it,) (76) that this is the excellent Qurán, (77) the original whereof is written in the preserved book: (78) none shall touch the same except those who are clean. (79) It is a revelation from the Lord of all creatures. (80) Will ye, therefore, despise this new revelation? (81) And do ye make this return for your food which ye receive from God, that ye deny yourselves to be obliged to him for the same?(82) When the soul of a dying person cometh up to his throat, (83) and ye at the same time are looking on, (84) (and we are nigher unto him than ye, but ye see not histrue condition,) (85) would ye not, if ye are not to be rewarded for your action hereafter,(86) cause the same to return into the body, if ye speak the truth? (87) And whether he be of those who shall approach near unto God,(88)his reward shall be rest, and mercy, and a garden of delights: (89) or whether he be of the companions of the right hand, (90)he shall be saluted with the salutation, Peace be unto thee! by the companions of the right hand, his brethren:(91) or whether he be of those who have rejected the true faith(92)and gone astray, (93)his entertainment shall consist of boiling water (94) and the burning of hell-fire. (95) Verily this is a certain truth. (96) Wherefore praise the name of thy Lord, the great God.

CHAPTER LVII.

ENTITLED SURAT AL HADÍD (IRON).

Revealed at Madína.

INTRODUCTION.

The title of this chapter is taken from the mention of iron in ver. 25. The object of the revelations seems to have been to arouse the faithful to greater zeal and energy in warring for the faith. It belongs, therefore, to a period in the history of Islám when Muhammad was in trouble. From ver. 22 seq. we infer that that period was the dark time succeeding the defeat at Ohod; comp. ver. 22 seq. with chap. iii. 149-154. The latter part of the chapter, vers. 25-29, is addressed to Christians, and therefore probably belongs to a different period. This part is specially interesting, because it sets forth Muhammad’s prophetic claims in relation to the former prophets and especially in relation to Jesus. We find that all these prophets are recognised as well as the Word of God spoken by them. The “Gospel,” by which is intended the New Testament Scriptures, is distinctly mentioned. The prophets and Jesus are all the servants of God, and the books sent down to them are the Word of God; but now another Prophet and a new revelation have been sent. It is the duty of Christians to recognise these; failing which they must be regarded as “evil-doers” (ver. 27).

Probable Date of the Revelations.

Muslim authors are quite divided in opinion as to where this chapter belongs. The statement in ver. 10, according to the interpretation of Al Farrá, Al Bagháwi, and Al Buḳhári, is quite decisive for Makkah. But, according to others, this statement does not refer to Makkah at all, but to the “victory” at Badr. See Rodwell. Turning to the style and spirit of the composition, we find it on the whole decidedly Madínic.

As to the date of composition, Noëldeke says, “Verse 22 seq. implies, if we are not mistaken (comp ver. 23, with chap. iii. 149 seq.), that Muhammad at this time was in distress. We are therefore inclined to place this Sura in the time between the faith of Ohod and the war of the Ditch.”

Principal Subjects.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) Whatever is in heaven and earth singeth praise unto God; and he is mighty and wise. (2) His is the kingdom of heaven and earth; he giveth life, and he putteth to death; and he is almighty. (3) He is the first and the last; the manifest and the hidden: and he knoweth all things. (4)It is he who created the heavens and the earth in six days, and then ascended his throne. He knoweth that which entereth into the earth, and that which issueth out of the same, and that which descendeth from heaven, and that which ascendeth thereto: and he is with you wheresoever ye be: for God seeth that which ye do. (5) His is the kingdom of heaven and earth; and unto God shall all things return. (6) He causeth the night to succeed the day, and he causeth the day to succeed the night; and he knoweth the innermost part of men’s breasts. (7) Believe in God and his Apostle, and lay out in alms a part of the wealth whereof God hath made you inheritors: for unto such of you as believe and bestow alms shall be given a great reward. (8) And what aileth you, that ye believe not in God, when the Apostle inviteth you to believe in your Lord; and he hath received your covenant concerning this matter, if ye believe any proposition? (9) It is he who hath sent down unto his servant evident signs, that he may lead you out of darkness into light; for Godis compassionate and merciful unto you. (10) And what aileth you, that ye contribute not of your substance for the defence of God’s true religion? Since unto Godappertaineth the inheritance of heaven and earth. Those among you who shall have contributed and fought in defence of the faith before the taking of Makkah, shall not be held equal with those who shall contribute and fight for the same afterwards. These shall be superior in degree unto those who shall contribute and fight for the propagation of the faith after the abovementioned success; but unto all hath God promised a most excellent reward; and God well knoweth that which ye do.

∥ (11) Who is he that will lend unto God an acceptable loan? for he will double the same unto him, and he shall receive moreover an honourable reward. (12) On a certain day thou shalt see the true believers of both sexes: their light shall run before them, and on their right hands; and it shall be said unto them, Good tidings unto you this day: gardens through which rivers flow; ye shall remain therein for ever. This will be great felicity. (13) On that day the hypocritical men and the hypocritical women shall say unto those who believe, Stay for us, that we may borrow some of your light. It shall be answered, Return back into the world and seek light. And a high wall shall be set betwixt them, wherein shall be a gate, within which shall be mercy; and without it, over against the same, the torment of hell. The hypocrites shall call out unto the true believers, saying, Were we not with you? They shall answer, Yea; but ye seduced your own souls by your hypocrisy; and ye waited our ruin; and ye doubted concerning the faith; and your wishes deceived you, until the decree of God came, and ye died; and the deceiver deceived you concerning God. (14) This day, therefore, a ransom shall not be accepted of you, nor of those who have been unbelievers. Your abode shall be hell-fire: this is what ye have deserved; and an unhappy journey shall it be thither! (15) Is not the time yet come unto those who believe, that their hearts should humbly submit to the admonition of God, and to that truth which hath been revealed; and that they be not as those unto whom the Scripture was given heretofore, and to whom the time of forbearance was prolonged, but their hearts were hardened, and many of them were wicked doers? (16) Know that God quickeneth the earth after it hath been dead. Now have we distinctly declared our signs unto you, that ye may understand. (17) Verily as to the almsgivers, both men and women, and those who lend unto God an acceptable loan, he will double the same unto them; and they shall moreover receive an honourable reward. (18) And they who believe in God and his apostles, these are the men of veracity, and the witnesses in the presence of their Lord: they shall have their reward and their light. But as to those who believe not, and accuse our signs of falsehood, they shall be the companions of hell.

∥ (19) Know that this present life is only a toy and a vain amusement: and worldly pomp, and the affectation of glory among you, and the multiplying of riches and children, are as the plants nourished by the rain, the springing up whereof delighteth the husbandmen; afterwards they wither, so that thou seest the same turned yellow, and at length they become dry stubble. And in the life to come will be a severe punishment for those who covet worldly grandeur; (20) and pardon from God, and favour for those who renounce it: for this present life is no other than a deceitful provision. (21) Hasten with emulation to obtain pardon from your Lord, and Paradise, the extent whereof equalleth the extent of heaven and earth, prepared for those who believe in God and his apostles. This is the bounty of God: he will give the same unto whom he pleaseth; and God is endued with great bounty. (22) No accident happeneth in the earth, nor in your persons, but the same was entered in the book of our decrees before we created it: verily this is easy with God: (23) and this is written lest ye immoderately grieve for the good which escapeth you, or rejoice for that which happened unto you; for God loveth no proud or vainglorious person, (24) or those who are covetous, and command men covetousness. And whoso turneth aside from giving alms; verily Godis self-sufficient, worthy to be praised. (25) We formerly sent our apostles with evident miracles and arguments; and we sent down with them the Scriptures and the balance, that men might observe justice: and we sent them down iron, wherein is mighty strength for war, and various advantages unto mankind: that God may know who assisteth him and his apostles in secret; for Godis strong and mighty.

∥ (26) We formerly sent Noah and Abraham, and we established in their posterity the gift of prophecy, and the Scripture: and of them some were directed, but many of them were evil-doers. (27) Afterwards we caused our apostles to succeed in their footsteps; and we caused Jesus the son of Mary to succeed them, and we gave him the gospel: and we put in the hearts of those that followed him compassion and mercy: but as to the monastic state, they instituted the same (we did not prescribe it to them) only out of a desire to please God; yet they observed not the same as it ought truly to have been observed. And we gave unto such of them as believed their reward: but many of them were wicked doers. (28) O ye who believe in the prophets, fear God and believe in his Apostle Muhammad: he will give you two portions of his mercy, and he will ordain you a light wherein ye may walk, and he will forgive you; for Godis ready to forgive, and merciful! (29) that those who have received the Scriptures may know that they have not power over any of the favours of God, and that good is in the hand of God; he bestoweth the same on whom he pleaseth: for Godis endued with great beneficence.

CHAPTER LVIII.

ENTITLED SURAT AL MUJÁDALAH (SHE WHO DISPUTED).

Revealed at Madína.

INTRODUCTION.

This chapter differs from most of the chapters of the Qurán in that it is addressed entirely to the Muslims. Nothing could better illustrate the change which had taken place in the fortunes of the Makkan preacher. No longer does he appear as “a mere warner;” no more does he strive to win over his adversaries by appeals to the signs of God in his works and in his Qurán. Influential enemies and hypocritical allies are alike ignored. Even Muslims are now made to feel the power of their Prophet. Ancient customs are abrogated, with heavy penalties attached to any infringement of the new law. Muslims must henceforth show outward respect, even to the extent of bringing a gift (alms), though this regulation seems to have proved so unpopular as to require speedy abrogation.

We have in the latter verses of this chapter signs of that fanaticism, allied to a proud self-righteousness, which has ever since characterised the followers of Muhammad. “The party of God” is henceforth to be separated from “the party of the devil.” Dearest friends and kindred are to be shunned, unless by the formal utterance of the Kalimah, they join “the party of God.”

Probable Date of the Revelations.

From what has already been said, it is plain that this is one of the latest of the Madína chapters. The opinion of those who regard vers. 1-10 as Makkan is certainly mistaken. Scarcely less mistaken is the opinion that these verses were revealed during the first years of the Hijra.

The several portions of the chapter, though separate revelations, are nevertheless, in point of time, closely connected together. The earlier authorities fix no date to the incident mentioned in vers. 1-5, but later authorities (Weil, 184) fix its date at the end of a.h. 6, or the beginning of a.h. 7, after the return from Hudaíbíyah. Noëldeke places this chapter immediately after chap. xxiv., inasmuch as the matters treated of here closely resemble those mentioned there.

Principal Subjects.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) Now hath God heard the speech of her who disputed with thee concerning her husband, and made her complaint unto God; and God hath heard your mutual discourse: for Godboth heareth and seeth. (2)As to those among you who divorce their wives by declaring that they will thereafter regard them as their mothers, let them know that they are not their mothers. They only are their mothers who brought them forth; and they certainly utter an unjustifiable saying and a falsehood: (3) but Godis gracious and ready to forgive. (4) Those who divorce their wives by declaring that they will for the future regard them as their mothers, and afterwards would repair what they have said, shall be obliged to free a captive before they touch one another. That is what ye are warned to perform: and Godis well apprised of that which ye do. (5) And whoso findeth not a captive to redeem shall observe a fast of two consecutive months before they touch one another. And whoso shall not be able to fast that time shall feed threescore poor men. This is ordained you that ye may believe in God and his Apostle. These are the statutes of God: and for the unbelievers is prepared a grievous torment. (6) Verily they who oppose God and his Apostle shall be brought low, as the unbelievers who preceded them were brought low. And now have we sent down manifest signs: and an ignominious punishment awaiteth the unbelievers. (7) On a certain day God shall raise them all to life, and shall declare unto them that which they have wrought. God hath taken an exact account thereof; but they have forgotten the same: and Godis witness over all things.

∥ (8) Dost thou not perceive that God knoweth whatever is in heaven and in earth? There is no private discourse among three persons, but he is the fourth of them: nor among five, but he is the sixth of them; neither among a smaller number than this, nor a larger, but he is with them, wheresoever they be: and he will declare unto them that which they have done on the day of resurrection: for God knoweth all things. (9) Hast thou not observed those who have been forbidden to use clandestine discourse, but afterwards return to what they have been forbidden, and discourse privily among themselves of wickedness, and enmity, and disobedience towards the Apostle? And when they come unto thee, they salute thee with that form of salutation wherewith God doth not salute thee; and they say among themselves, by way of derision, Would not God punish us for what we say if this man were a prophet? Hell shall be their sufficient punishment: they shall go down into the same to be burned; and an unhappy journey shall it be! (10) O true believers, when ye discourse privily together, discourse not of wickedness, and enmity, and disobedience towards the Apostle; but discourse of justice and piety: and fear God, before whom ye shall be assembled. (11) Verily the clandestine discourse of the infidels proceedeth from Satan, that he may grieve the true believers: but there shall be none to hurt them in the least, unless by the permission of God; wherefore in God let the faithful trust. (12) O true believers, when it is said unto you, Make room in the assembly; make room: God will grant you ample room in Paradise. And when it is said unto you, Rise up; rise up: God will raise those of you who believe, and those to whom knowledge is given to superior degrees of honour; and Godis fully apprised of that which ye do. (13) O true believers, when ye go to speak with the Apostle, give alms previously to your discoursing with him; this will be better for you, and more pure. But if ye find not what to give, verily Godwill be gracious and merciful unto you. (14) Do ye fear to give alms previously to your discoursing with the Prophet, lest ye should impoverish yourselves? Therefore if ye do it not, and God is gracious unto you by dispensing with the said precept for the future, be constant at prayer, and pay the legal alms; and obey God and his Apostle in all other matters: for God well knoweth that which ye do.

∥ (15) Hast thou not observed those who have taken for their friends a people against whom God is incensed? They are neither of you nor of them: and they swear to a lie knowingly. (16)God hath prepared for them a grievous punishment; for it is evil which they do. (17) They have taken their oaths for a cloak, and they have turned men aside from the way of God: wherefore a shameful punishment awaiteth them; (18) neither their wealth nor their children shall avail them at all against God. These shall be the inhabitants of hell-fire; they shall abide therein for ever. (19) On a certain day God shall raise them all; then will they swear unto him as they swear now unto you, imagining that it will be of service to them. Are they not liars? (20) Satan hath prevailed against them, and hath caused them to forget the remembrance of God. These are the party of the devil; and shall not the party of the devil be doomed to perdition? (21) Verily they who oppose God and his apostles shall be placed among the most vile. God hath written, Verily I will prevail, and my apostles: for Godis strong and mighty. (22) Thou shalt not find people who believe in God and the last day to love him who opposeth God and his Apostle; although they be their fathers, or their sons, or their brethren, or their nearest relations. In the hearts of these hath God written faith: and he hath strengthened them with his spirit: and he will lead them into gardens, beneath which rivers flow, to remain therein for ever. God is well pleased in them; and they are well pleased in him. These are the party of God: and shall not the party of God prosper?

CHAPTER LIX.

ENTITLED SURAT AL HASHR (THE EMIGRATION).

Revealed at Madína.

INTRODUCTION

The title of this chapter is taken from a word in the second verse, which means, says Sale, “the quitting or removing from one’s native country or settlement to dwell elsewhere, whether it be by choice or compulsion.” It accords better with the matter of the chapter than titles in the Qurán generally do, nearly the whole chapter being taken up with the expulsion of the Baní Nadhír and matters resulting therefrom.

In the portion of this chapter relating to the distribution of the rich spoils taken from these unfortunate Jews, we see how the Qurán is made to subserve the political interests of Muhammad in providing at once for the replenishment of the war chest (vers. 6 and 7) and for the support of the poor refugees at Madína (vers. 8-10).

The expulsion of the Jews had weakened the party in Madína antagonistic to the Muslims, here styled “the hypocrites.” This party is dealt with severely in this chapter. If the closing words (vers. 18-24) belong to Madína, they were probably intended for the instruction of these hypocrites, though addressed to the “true believers.”

Probable Date of the Revelations.

The expulsion of the Baní Nadhír occurred in Rabí ul Awwal, a.h. 4. The revelations of this chapter were enunciated soon after that event. “Of vers. 18-24,” says Noëldeke, “I cannot say anything definite. Nothing, however, hinders their having originated at the same time as the first portion of the Sura (compare the expression yúsabbihú laho in ver. 24 with sabbaha lilláhi in the first verse).”

Principal Subjects.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) Whatever is in heaven and earth celebrateth the praise of God: and he is the almighty, the wise. (2)It was he who caused those who believed not, of the people who receive the Scripture, to depart from their habitations at the first emigration. Ye did not think that they would go forth; and they thought that their fortresses would protect them against God. But the chastisement ofGod came upon them from whence they did not expect; and he cast terror into their hearts. They pulled down their houses with their own hands, and the hands of the true believers. Wherefore take example from them, O ye who have eyes. (3) And if God had not doomed them to banishment, he had surely punished them in this world; and in the world to come they shall suffer the torment of hell-fire. (4) This, because they opposed God and his Apostle: and whoso opposeth God, verily Godwill be severe in punishing him. (5) What palm trees ye cut down or left standing on their roots, were so cut down or left by the will of God; and that he might disgrace the wicked doers. (6) And as to the spoils of these people, which God hath granted wholly to his Apostle, ye did not push forward any horses or camels against the same; but God giveth unto his apostles dominion over whom he pleaseth: for Godis almighty. (7) The spoils of the inhabitants of the towns which God hath granted to his Apostle are due unto God and to the Apostle, and to him who is of kin to the Apostle, and the orphans, and the poor, and the traveller; that they may not be for ever divided in a circle among such of you as are rich. What the Apostle shall give you, that accept; and what he shall forbid you, that abstain from: and fear God; for Godis severe in chastising.

∥ (8)A part also belongeth to the poor Muhájirín, who have been dispossessed of their houses and their substance, seeking favour from God and his good-will, and assisting God and his Apostle. These are the men of veracity. (9) And they who quietly possessed the town of Madína, and professed the faith without molestation before them, love him who hath fled unto them, and find in their breasts no want of that which is given the Muhájirín, but prefer them before themselves, although there be indigence among them. And whoso is preserved from the covetousness of his own soul, those shall surely prosper. (10) And they who have come after them say, O Lord, forgive us and our brethren who have preceded us in the faith, and put not into our hearts ill-will against those who have believed O Lord, verily thou art compassionate and merciful.

∥ (11) Hast thou not observed them who play the hypocrites? They say unto their brethren who believe not, of those who have received the Scriptures, Verily if ye be expelled your habitations, we will surely go forth with you; and we will not pay obedience, in your respect, unto any one for ever: and if ye be attacked, we will certainly assist you. But God is witness that they are liars. (12) Verily if they be expelled, they will not go forth with them: and if they be attacked, they will not assist them: and if they do assist them, they will surely turn their backs; and they shall not be protected. (13) Verily ye are stronger than they, by reason of the terror cast into breasts from God. This, because they are not people of prudence. (14) They will not fight against you in a body, except in fenced towns or from behind walls. Their strength in war among themselves is great: thou thinkest them to be united; but their hearts are divided. This, because they are people who do not understand. (15) Like those who lately preceded them, they have tasted the evil consequence of their deed; and a painful torment is prepared for them hereafter. (16) Thus have the hypocrites deceived the Jews: like the devil, when he saith unto a man, Be thou an infidel; and when he is become an infidel, he saith, Verily I am clear of thee; for I fear God, the Lord of all creatures. (17) Wherefore the end of them both shall be that they shall dwell in hell-fire, abiding therein for ever: and this shall be the recompense of the unjust.

∥ (18) O true believers, fear God; and let a soul look what it sendeth before for the morrow: and fear God, for Godis well acquainted with that which ye do. (19) And be not as those who have forgotten God, and whom he hath caused to forget their own souls: these are the wicked doers. (20) The inhabitants of hell-fire and the inhabitants of Paradise shall not be held equal. The inhabitants of Paradise are they who shall enjoy felicity. (21) If we had sent down this Qurán on a mountain, thou wouldest certainly have seen the same humble itself, and cleave in sunder for fear of God. These similitudes do we propose unto men, that they may consider. (22) He isGod, besides whom there is no God; who knoweth that which is future and that which is present: he is the most Merciful; (23) he isGod, besides whom there is no God: the King the Holy, the Giver of peace, the Faithful, the Guardian, the Powerful, the Strong, the Most High. Far be God exalted above the idols which they associate with him!(24) He is God, the Creator, the Maker, the Former. He hath most excellent names. Whatever is in heaven and in earth praiseth him: and he is the Mighty, the Wise.

CHAPTER LX.

ENTITLED SURAT AL MUMTAHINA (SHE WHO IS TRIED).

Revealed at Madína.

INTRODUCTION.

This chapter bears this title, says Sale, “because it directs the women who desert and come over from the infidels to the Muslims to be examined and tried whether they be sincere in their profession of the faith.” The incident which is said to have occasioned this revelation is given in the note on the first verse.

The separation of the Muslims from believers, noticed in the Introduction to chap. lviii., is here strictly enjoined. In this case the measure seems to have been a matter of policy to prevent the Quraish from tampering with the loyalty of the refugees, or to prevent their receiving information as to the intentions of the Muslims. See Muir’s Life of Mahomet, vol. iv. p. 45, note.

Probable Date of the Revelations.

According to the Muslim commentators, the first part of this chapter (vers. 1-9) was revealed in a.h. 8, when the incident occurred which is narrated in the note on the first verse. The remaining verses date from a short time after the treaty with the Quraish at Hudaibiyah (ver. 10, note), a.h. 6.

Principal Subjects.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) O true believers, take not my enemy and your enemy for your friends, showing kindness towards them; since they believe not in the truth which hath come unto you, having expelled the Apostle and yourselves from your native city, because ye believe in God your Lord. If ye go forth to fight in defence of my religion, and out of a desire to please me, and privately show friendship unto them, verily I well know that which ye conceal and that which ye discover: and whoever of you doth this hath already erred from the straight path. (2) If they get the better of you, they will be enemies unto you, and they will stretch forth their hands and their tongues against you with evil; and they earnestly desire that ye should become unbelievers. (3) Neither your kindred nor your children will avail you at all on the day of resurrection, which will separate you from one another: and God seeth that which ye do. (4) Ye have an excellent pattern in Abraham and those who were with him, when they said unto their people, Verily we are clear of you, and of the idols which ye worship besides God: we have renounced you; and enmity and hatred is begun between us and you for ever, until ye believe in God alone: except Abraham’s saying unto his father, Verily I will beg pardon for thee; but I cannot obtain aught of God in thy behalf. O Lord, in thee do we trust, and unto thee are we turned; and before thee shall we be assembled hereafter.(5) O Lord, suffer us not to be put to trial by the unbelievers; and forgive us, O Lord; for thou art mighty and wise. (6) Verily ye have in them an excellent example, unto him who hopeth in God and the last day: and whoso turneth back; verily Godis self-sufficient and praiseworthy.

∥ (7) Peradventure God will establish friendship between yourselves and such of them as ye now hold for enemies: for Godis powerful; and Godis inclined to forgive, and merciful. (8) As to those who have not borne arms against you on account of religion, nor turned you out of your dwellings, God forbiddeth you not to deal kindly with them, and to behave justly towards them; for God loveth those who act justly. (9) But as to those who have borne arms against you on account of religion, and have dispossessed you of your habitations, and have assisted in dispossessing you, God forbiddeth you to enter into friendship with them: and whosoever of you entereth into friendship with them, those are unjust doers. (10) O true believers, when believing women come unto you as refugees, try them: God well knoweth their faith. And if ye know them to be true believers, send them not back to the infidels: they are not lawful for the unbelievers to have in marriage; neither are the unbelievers lawful for them. But give their unbelieving husbands what they shall have expended for their dowers. Nor shall it be any crime in you if ye marry them, provided ye give them their dowries. And retain not the patronage of the unbelieving women; but demand back that which ye have expended for the dowry of such of your wives as go over to the unbelievers; and let them demand back that which they have expended for the dowry of those who come over to you. This is the judgment of God, which he establisheth among you, and Godis knowing and wise. (11) If any of your wives escape from you to the unbelievers, and ye have your turn by the coming over of any of the unbelievers’ wives to you; give unto those believers whose wives shall have gone away, out of the dowries of the latter, so much as they shall have expended for the dowers of the former: and fear God, in whom ye believe. (12) O Prophet, when believing women come unto thee, and plight their faith unto thee that they will not associate anything with God, nor steal, nor commit fornication, nor kill their children, nor come with a calumny which they have forged between their hands and their feet, nor be disobedient to thee in that which shall be reasonable: then do thou plight thy faith unto them, and ask pardon for them of God; for Godis inclined to forgive, and merciful. (13) O true believers, enter not into friendship with a people against whom God is incensed; they despair of the life to come, as the infidels despair of the resurrection of those who dwell in their graves.

CHAPTER LXI.

ENTITLED SURAT AL SAF (BATTLE-ARRAY).

Revealed at Madína.

INTRODUCTION.

This chapter is an exhortation to Muslims to spend their money and their lives in the defence of Islám. Its title is taken from the words of the fourth verse, “God loveth those who fight for this religion in battle-array.”

The circumstances which gave rise to this exhortation were those which resulted from the disobedience and cowardice of some of the Muslims during the battle of Ohod. This he likens to the rebellion of the Israelites against Moses, probably at Kadesh Barnea. The reference to Jesus, introduced here probably by the compilers of the Qurán, was intended to confirm the faith of the Muslims in this time of distress and doubt. Victory over the infidels had not been secured at Ohod, as they had anticipated, but “a speedy victory” over them would yet be secured (ver. 13), because Islám would yet be exalted over every other religion (ver. 9). If by “religion” we understand the Muhammadan faith, this prophecy was only true of its relation to the idolatrous religions of Arabia. It is probable, however, that Muhammad here identified his religion with the religion of God, which had always been upheld against all enemies in the past, and would therefore finally triumph over all other religions.

Probable Date of the Revelations.

From what has been said above we conclude that the probable date of this chapter is about the beginning of a.h. 4. The date of vers. 6-9 is uncertain, but, like the rest of the chapter, is Madínic, “because,” says Noëldeke, “Muhammad before the Hijra could not have spoken of his religion conquering all others (ver. 9).”

Principal Subjects.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) Whatever is in heaven and in earth celebrateth the praise of God; for he is mighty and wise. (2) O true believers, why do ye say that which ye do not? (3) It is most odious in the sight of God that ye say that which ye do not.

∥ (4) Verily God loveth those who fight for his religion in battle-array, as though they were a well-compacted building. (5)Remember when Moses said unto his people, O my people, why do ye injure me; since ye know that I am the apostle of Godsent unto you? And when they had deviated from the truth,God made their hearts to deviate from the right way; for God directeth not wicked people. (6) And when Jesus the Son of Mary said, O children of Israel, verily I am the apostle of Godsent unto you, confirming the law which was delivered before me, and bringing good tidings of an apostle who shall come after me, and whose name shall be Ahmad. And when he produced unto them evident miracles, they said, This is manifest sorcery. (7) But who is more unjust than he who forgeth a lie against God when he is invited unto Islám? And God directeth not the unjust people. (8) They seek to extinguish God’s light with their mouths; but God will perfect his light, though the infidels be averse thereto.(9)It is he who hath sent his Apostle with the direction and the religion of truth, that he may exalt the same above every religion, although the idolaters be averse thereto.

∥ (10) O true believers, shall I show you a merchandise which will deliver you from a painful torment hereafter? (11) Believe in God and his Apostle; and defend God’s true religion with your substance, and in your own persons. This will be better for you, if ye knew it. (12) He will forgive you your sins, and will introduce you into gardens through which rivers flow, and agreeable habitations in gardens of perpetual abode. This will be great felicity. (13) And ye shall obtain other things which ye desire, namely, assistance from God and a speedy victory. And do thou bear good tidings to the true believers. (14) O true believers, be ye the assistants of God; as Jesus the son of Mary said to the apostles, Who will be my assistants with respect to God? The apostles answered, We will be the assistants of God. So a part of the children of Israel believed, and a part believed not: but we strengthened those who believed, above their enemy; wherefore they became victorious over them.

CHAPTER LXII.

ENTITLED SURAT AL JUMA (THE ASSEMBLY).

Revealed at Madína.

INTRODUCTION.

This chapter consists of two parts; first, vers. 1-8, relating to the enmity of the Jews of Madína towards Muhammad and his prophetic pretensions: second, vers. 9-11, relating to the prayer service of Friday, called here the Day of the Assembly, from which the chapter derives its title.

Probable Date of the Revelations.

The first part of this chapter is thought to belong to the same period as the greater portion of chap. ii., i.e.,a.h. 2, because it is aimed at the Jews of Madína. The second part of the chapter, according to the commentators, was revealed when Dahya al Kalbi, before his conversion, entered Madína with a loud noise, at the head of a caravan (ver. 11, note). But Noëldeke points out that this statement gives no exact chronological date, because we know nothing of the date of Dahya’s conversion beyond this, that he is said by some to have fought as a Muslim at the battle of the Ditch, and by others at the battle of Ohod. Inasmuch, however, as the Friday prayers were instituted soon after the Hijra, it is probable that this part of the chapter belongs to about the same date as the first part.

Principal Subjects.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) Whatever is in heaven and earth praiseth God, the King, the Holy, the Mighty, the Wise. (2)It is he who hath raised up amidst the illiterate Arabians an Apostle from among themselves, to rehearse his signs unto them, and to purify them, and to teach them the Scriptures and wisdom; whereas before they were certainly in a manifest error; (3) and others of them have not yet attained unto them, by embracing the faith; though they also shall be converted in God’s good time; for he is mighty and wise. (4) This is the free grace of God: he bestoweth the same on whom he pleaseth; and God is endued with great beneficence (5) The likeness of those who were charged with the observance of the law and then observed it not is as the likeness of an ass laden with books. How wretched is the likeness of the people who charge the signs of God with falsehood! and God directeth not the unjust people. (6) Say, O ye who follow the Jewish religion, if ye say that ye are the friends of God above other men, wish for death if ye speak truth. (7) But they will never wish for it, because of that which their hands have sent before them: and God well knoweth the unjust. (8) Say, Verily death, from which ye fly, will surely meet you; then shall ye be brought before him who knoweth as well what is concealed as what is discovered; and he will declare unto you that which ye have done.

∥ (9) O true believers, when ye are called to prayer on the day of the assembly, hasten to the commemoration of God and leave merchandising. This will be better for you, if you knew it.(10) And when prayer is ended, then disperse yourselves through the land as ye list, and seek gain of the liberality of God: and remember God frequently, that ye may prosper. (11) But when they see any merchandising or sport, they flock thereto, and leave thee standing up in the pulpit. Say, The reward which is with Godis better than any sport or merchandise: and God is the best provider.

CHAPTER LXIII.

ENTITLED SURAT AL MUNÁFIQÚN (THE HYPOCRITES).

Revealed at Madína.

INTRODUCTION.

This chapter was revealed shortly after the expedition against the Baní Mustaliq, in order to rebuke Abdullah Ibn Ubbai and his followers for their treatment of the refugees, and for certain seditious words uttered at the wells of Maraisí when on the march back. See Muir’s Life of Mahomet, vol. iii. pp. 241, 242. The declaration of ver. 8, that “the worthier shall expel thence the meaner,” though intended to convey a threat, was never fulfilled, except by the gradual absorption of the disaffected by the Muslim party, after that military success had made religious and temporal interests in Madína to be identical.

Probable Date of the Revelations.

If what has been said as to the circumstances under which this chapter was enunciated is true, the date of the revelations, excepting vers. 9-11, which may belong to some other period, must be fixed at about the end of a.h. 6.

Principal Subjects.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) When the hypocrites come unto thee, they say, We bear witness that thou art indeed the Apostle of God. And God knoweth that thou art indeed his Apostle; but God beareth witness that the hypocrites are certainly liars. (2) They have taken their oaths for a protection, and they turn others aside from the way of God: it is surely evil which they do. (3) This is testified of them, because they believed, and afterwards became unbelievers: wherefore a seal is set on their hearts, and they shall not understand. (4) When thou beholdest them, their persons please thee; and if they speak, thou hearest their discourse with delight. They resemble pieces of timber set up against a wall. They imagine every shout to be against them. They are enemies: wherefore beware of them. Go curse them: how are they turned aside from the truth! (5) And when it is said unto them, Come, that the Apostle of God may ask pardon for you; they turn away their heads, and thou seest them retire big with disdain. (6)It shall be equal unto them, whether thou ask pardon for them, or do not ask pardon for them: God will by no means forgive them; for God directeth not the prevaricating people. (7) These are the men who say to the inhabitants of Madína, Do not bestow anything on the refugees who are with the Apostle of God, that they may be obliged to separate from him. Whereas unto Godbelong the stores of heaven and earth: but the hypocrites do not understand. (8) They say, Verily, if we return to Madína, the worthier shall expel thence the meaner. Whereas superior worth belongeth unto God and his Apostle, and the true believers; but the hypocrites know it not.

∥ (9) O true believers, let not your riches or your children divert you from the remembrance of God; for whosoever doth this, they will surely be losers. (10) And give alms out of that which we have bestowed on you, before death come unto one of you, and he say, O Lord, wilt thou not grant me respite for a short term, that I may give alms, and become one of the righteous? (11) For God will by no means grant further respite to a soul when its determined time is come: and Godis fully apprised of that which ye do.

CHAPTER LXIV.

ENTITLED SURAT AL TAGHABÚN (MUTUAL DECEIT).

Revealed at Madína.

INTRODUCTION.

The title of this chapter is taken from words found in ver. 9, but there is no connection between it and the matter of the composition.

The revelations are hortatory in their character, but exceedingly confused. In the beginning the exhortation is to faith in God and his power to raise the dead. Farther on the subject is faith in the Qurán. Then we have words of comfort for those in distress, who are urged to trust God, since nothing occurs without his permission. The exhortation then turns to the duty of obeying God and Muhammad; and, finally, married Muslims are urged to contribute towards the cause of God, especially by way of almsgiving, not allowing the cares of family and children to interfere with the performance of this duty.

Probable Date of the Revelations.

Neither Muslim commentators nor modern writers are agreed as to whether this chapter belongs to Makkah or Madína. Noëldeke thinks there can be no doubt about vers. 14-18 being Madínic. He thinks this is also probably true of vers. 11-13. Rodwell thinks ver. 7 and the phrase “God and the Apostle” in vers. 8 and 12, together with the subject-matter, confirm the view of those who regard the chapter as Madínic. Weil and Muir regard it as Makkan. Vers. 2-7 are in their form and matter like the ordinary Makkan Suras, and the sentence in ver. 12, “the duty of our Apostle is only a public preaching,” looks also towards Makkah.

On the whole, we think the chapter should be regarded as Madínic, though it includes passages imported into it from Makkah, either by Muhammad or the compilers. As to date, Noëldeke places it just before chap. lxii., which would make its date about a.h. 2.

Principal Subjects.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) Whatever is in heaven and earth celebrateth the praises of God: his is the kingdom, and unto him is the praise due; for he is almighty. (2) It is he who hath created you; and one of you is predestined to be an unbeliever, and another of you is predestined to be a believer: and God beholdeth that which ye do. (3) He hath created the heavens and the earth with truth; and he hath fashioned you, and given you beautiful forms: and unto him must ye all go. (4) He knoweth whatever is in heaven and earth: and he knoweth that which ye conceal, and that which ye discover; for God knoweth the innermost part of men’s breasts. (5) Have ye not been acquainted with the story of those who disbelieved heretofore, and tasted the evil consequence of their behaviour? And for them is prepared in the life to come a tormenting punishment. (6) This shall they suffer, because their apostles came unto them with evident proofs of their mission, and they said, Shall men direct us? Wherefore they believed not, and turned their backs. But God standeth in need of no person; for Godis self-sufficient, and worthy to be praised. (7) The unbelievers imagine that they shall not be raised again. Say, Yea, by my Lord, ye shall surely be raised again; then shall ye be told that which ye have wrought; and this is easy with God.(8) Wherefore believe in God and his Apostle, and the light which we have sent down; for Godis well acquainted with that which ye do. (9) On a certain day he shall assemble you, at the day of the general assembly: that will be the day of mutual deceit. And whoso shall believe in God, and shall do that which is right, from him will he expiate his evil deeds, and he will lead him into gardens beneath which rivers flow, to remain therein for ever. This will be great felicity. (10) But they who shall not believe, and shall accuse our signs of falsehood, those shall be the inhabitants of hell-fire, wherein they shall remain for ever; and a wretched journey shall it be thither!

∥ (11) No misfortune happeneth but by the permission of God; and whoso believeth in God, he will direct his heart: and God knoweth all things. (12) Wherefore obey God, and obey the Apostle: but if ye turn back, verily the duty incumbent on our Apostle is only public preaching. (13)God! there is no God but he: wherefore in God let the faithful put their trust. (14) O true believers, verily of your wives and your children ye have an enemy: wherefore beware of them. But if ye pass over their offences, and pardon and forgive them,Godis likewise inclined to forgive, and merciful. (15) Your wealth and your children are only a temptation; but with Godis a great reward. (16) Wherefore fear God as much as ye are able; and hear and obey: and give alms for the good of your souls; for whoso is preserved from the covetousness of his own soul, they shall prosper. (17)(17) If ye lend unto God an acceptable loan, he will double the same unto you, and will forgive you: for God is grateful and long-suffering, (18) knowing both what is hidden and what is divulged; the Mighty, the Wise.

CHAPTER LXV.

ENTITLED SURAT AL TALÁQ (DIVORCE).

Revealed at Madína.

INTRODUCTION.

This chapter was probably revealed to supplement the law of divorce given in chap. ii. 226-237; hence the title, found in the first verse.

That this is not the original law of divorce, as the title might suggest, is evident from the statement in the first verse, as well as from the testimony of tradition, which states that it was revealed to correct an abuse of the privilege of divorce by Ibn Omar, who, having put away his wife at an improper time, was hereby obliged to take her again.

The latter portion of the chapter reads very much like a Makkan revelation, and indeed is so regarded by at least one author, Umar Bin Muhammad. However, since it is addressed to true believers, it is probably Madínic. It was intended to impress more deeply the Muslim mind with the solemnity of the law which precedes it.

Probable Date of the Revelations.

If the first verse refers to Ibn Omar, as tradition declares, then we must refer this chapter to a period as late as a.h. 6 or 8, because Ibn Omar was then only eighteen or twenty years of age. But, Noeldeke informs us, another and an accurate tradition declares that Muhammad only read this passage from the Qurán, it having been revealed before. Noëldeke places it in his chronological list just after chap. iv., whose date is a.h. 4 or 5.

Principal Subjects.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) O Prophet, when ye divorce women, put them away at their appointed term; and compute the term exactly: and fear God your Lord. Oblige them not to go out of their apartments, neither let them go out, until the term be expired, unless they be guilty of manifest uncleanness. These are the statutes of God; and whoever transgresseth the statutes of God assuredly injureth his own soul. Thou knowest not whether God will bring something new to pass, which may reconcile them after this. (2) And when they shall have fulfilled their term, either retain them with kindness, or part from them honourably: and take witnesses from among you, men of integrity; and give your testimony as in the presence of God. (3) This admonition is given unto him who believeth in God and the last day; and whoso feareth God, unto him will he grant a happy issue out of all his afflictions, and he will bestow on him an ample provision from whence he expecteth it not: and whoso trusteth in God, he will be his sufficient support; for God will surely attain his purpose. Now hath God appointed unto everything a determined period. (4) As to such of your wives as shall despair having their courses, by reason of their age; if ye be in doubt thereof, let their term be three months: and let the same be the term of those who have not yet had their courses. But as to those who are pregnant, their term shall be until they be delivered of their burden. And whoso feareth God, unto him will he make his command easy. (5) This is the command of God, which he hath sent down unto you. And whoso feareth God, he will expiate his evil deeds from him and will increase his reward. (6) Suffer the women whom ye divorce to dwell in some part of the houses wherein ye dwell; according to the room and conveniences of the habitations which ye possess: and make them not uneasy, that ye may reduce them to straits. And if they be with child, expend on them what shall be needful, until they be delivered of their burden. And if they suckle their children for you, give them their hire; and consult among yourselves, according to what shall be just and reasonable. And if ye be put to a difficulty herein, and another woman shall suckle the child for him, (7) let him who hath plenty expend proportionably in the maintenance of the mother and the nurse out of his plenty: and let him whose income is scanty expend in proportion out of that which God hath given him. God obligeth no man to more than he hath given him ability to perform:God will cause ease to succeed hardship.

∥ (8) How many cities have turned aside from the command of the Lord and his apostles! Wherefore we brought them to a severe account; and we chastised them with a grievous chastisement: (9) and they tasted the evil consequence of their business; and the end of their business was perdition. (10) God hath prepared for them severe punishment; wherefore fear God, O ye who are endued with understanding. (11) True believers, now hath God sent down unto you an admonition, an Apostle who may rehearse unto you the perspicuous signs of God; that he may bring forth those who believe and do good works from darkness into light. And whoso believeth in God and doth that which is right, him will he lead into gardens beneath which rivers flow, to remain therein for ever: now hath God made an excellent provision for him. (12)It isGod who hath created seven heavens, and as many different storeys of the earth; the divine command descendeth between them; that ye may know that God is omnipotent, and that God comprehendeth all things by his knowledge.

CHAPTER LXVI.

ENTITLED SURAT AL TAHRÍM (PROHIBITION).

Revealed at Madína.

INTRODUCTION.

The title of this chapter is taken from the statement of the first verse. According to Sale, who writes on the authority of Baidháwi, Jaláluddín, and Yahya, the occasion of this chapter was as follows: “Muhammad having lain with a slave of his, named Mary, of Coptic extract (who had been sent him as a present by al Muqauqas, governor of Egypt), on the day which was due to Ayesha or to Hafsa, and, as some say, on Hafsa’s own bed, while she was absent; and this coming to Hafsa’s knowledge, she took it extremely ill, and reproached her husband so sharply, that, to pacify her, he promised, with an oath, never to touch the maid again; and to free him from the obligation of this promise was the design of the chapter.”

As, however, such a contretemps was looked upon as improper, another ludicrous story is related to explain vers. 1-5 of this chapter. It is alluded to by Sale thus: “There are some who suppose this passage to have been occasioned by Muhammad’s protesting never to eat honey any more, because, having once eaten some in the apartment of Hafsa or of Zainab, three other of his wives, namely, Ayesha, Sauda, and Safía, all told him they smelt he had been eating of the juice which distils from certain shrubs in those parts, and resembles honey in taste and consistence, but is of a very strong savour, and which the Prophet had a great aversion to.”

This story, Noeldeke thinks, was probably invented by Ayesha, as she was chiefly concerned in this quarrel. Scarcely any portion of the Qurán has been attacked so violently by Christians, or defended so strenuously by Muslims and their apologists as this chapter. In it the character of Muhammad appears in anything but a favourable light. From the Christian standpoint, he appears to have been guilty of breaking a solemn vow, and that in order to gratify unholy passion. This done, he justifies himself by pretending to have the sanction of God for the act. In this light it is difficult to see how he is to be cleared of the charge of imposture. We see here the low and selfish ends which these revelations of the Qurán were now made to subserve. The only parallel to it, and that perhaps an imitation of it, is the pretended revelation by which Smith, the Mormon prophet, sought to justify his adultery.

It appears to me that vers. 6-9, which manifestly relate to other circumstances, and which break the continuity of sentiment between vers. 1-5 and 10-12, were inserted here by mistake, probably by the compilers.

Probable Date of the Revelations.

According to Noëldeke, the first and last portions of this chapter, i.e., vers. 1-5 and 10-12, belong to the year a.h. 7. The remaining verses belong to a later period, when Muhammad was in a position to deal harshly with the infidels and hypocrites.

Principal Subjects.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) O Prophet, why holdest thou that to be prohibited which God hath allowed thee, seeking to please thy wives; since Godis inclined to forgive, and merciful? (2)God hath allowed you the dissolution of your oaths; and Godis your master; and he is knowing and wise. (3) When the Prophet intrusted as a secret unto one of his wives a certain accident; and when she disclosed the same, and God made it known unto him; he acquainted her with part of what she had done, and forbore to upbraid her with the other part thereof. And when he had acquainted her therewith, she said, Who hath discovered this unto thee? He answered, The knowing, the sagacious God hath discovered it unto me. (4) If ye both be turned unto God (for your hearts have swerved), it is well: but if ye join against him, verily God is his patron; and Gabriel, and the good men among the faithful, and the angels also are his assistants. (5) If he divorce you, his Lord can easily give him in exchange other wives better than you, women resigned unto God, true believers, devout, penitent, obedient, given to fasting, both such as have been known by other men, and virgins. (6) O true believers, save your souls, and those of your families, from the fire whose fuel is men and stones, over which are set angels fierce and terrible; who disobey not God in what he hath commanded them, but perform what they are commanded. (7) O unbelievers, excuse not yourselves this day; ye shall surely be rewarded for what ye have done.

∥ (8) O true believers, turn unto God with a sincere repentance: peradventure your Lord will do away from you your evil deeds, and will admit you into gardens through which rivers flow; on the day whereonGod will not put to shame the Prophet, or those who believe with him: their light shall run before them, and on their right hands, and they shall say, Lord, make our light perfect, and forgive us: for thou art almighty. (9) O Prophet, attack the infidels with arms, and the hypocrites with arguments; and treat them with severity: their abode shall be hell, and an ill journey shall it be thither.(10)God propoundeth as a similitude unto the unbelievers the wife of Noah and the wife of Lot: they were under two of our righteous servants, and they deceived them both: wherefore their husbands were of no advantage unto them at all in the sight of God: and it shall be said untothem at the last day, Enter ye into hell-fire, with those who enter therein.(11)God also propoundeth as a similitude unto those who believe the wife of Pharaoh, when she said, Lord, build me a house with thee in Paradise, and deliver me from Pharaoh and his doings, and deliver me from the unjust people: (12) and Mary the daughter of Imrán, who preserved her chastity, and into whose womb we breathed of our spirit, and who believed in the words of her Lord and his Scriptures, and was a devout and obedient person.

CHAPTER LXVII.

ENTITLED SURAT AL MULK (THE KINGDOM).

Revealed at Makkah.

INTRODUCTION.

This chapter receives its title from the mention of the “kingdom” of God in the first verse. “It is also entitled by some,” says Sale, “The Saving or The Delivering, because, say they, it will save him who reads it from the torture of the sepulchre.” The contents of the chapter differ little from those of other Makkan Suras. The object of these revelations was to warn the people of the sin of rejecting the doctrine of the Qurán, especially the doctrine of the resurrection and future judgment.

Probable Date of the Revelations.

This chapter is regarded by nearly all authorities as belonging wholly to Makkah. Noëldeke mentions one tradition which declares it to be Madínic, but gives no sufficient reason for that opinion. As to the date, all authorities agree in fixing the date about b.h. 8.

Principal Subjects.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) Blessed be he in whose hands is the kingdom, for he is almighty! (2) Who hath created death and life, that he might prove you, which of you is most righteous in his actions: and he is mighty, and ready to forgive. (3) Who hath created seven heavens, one above another: thou canst not see in a creature of the most Merciful any unfitness or disproportion. (4) Lift up thine eyes again to heaven, and look whether thou seest any flaw; then take two other views, and thy sight shall return unto thee dull and fatigued. (5) Moreover, we have adorned the lowest heaven with lamps, and have appointed them to be darted at the devils, for whom we have prepared the torment of burning fire: (6) and for those who believe not in their Lordis also prepared the torment of hell; an ill journey shall it be thither.(7) When they shall be thrown thereinto, they shall hear it bray like an ass; and it shall boil, (8) and almost burst for fury. So often as a company of them shall be thrown therein, the keepers thereof shall ask them, saying, Did not a warner come unto you? (9) They shall answer, Yea, a warner came unto us; but we accused him of imposture, and said, God hath not revealed anything; ye are in no other than a great error: (10) and they shall say, If we had hearkened or had rightly considered, we should not have been among the inhabitants of burning fire: (11) and they shall confess their sins; but far be the inhabitants of burning fire from obtainingmercy! (12) Verily they who fear their Lord in secret shall receive pardon and a great reward. (13) Either conceal your discourse or make it public; he knoweth the innermost parts of your breasts; (14) shall not he know all things who hath created them, since he is the sagacious, the knowing?

∥ (15) It is he who hath levelled the earth for you: therefore walk through the regions thereof, and eat of his provision; unto him shall be the resurrection. (16) Are ye secure that he who dwelleth in heaven will not cause the earth to swallow you up? and behold, it shall shake. (17) Or are you secure that he who dwelleth in heaven will not send against you an impetuous whirlwind, driving the sands to overwhelm you? then shall ye know how important my warning was. (18) Those also who were before you disbelieved; and how grievous was my displeasure! (19) Do they not behold the birds above them, extending and drawing back their wings! None sustaineth them except the Merciful; for he regardeth all things. (20) Or who is he that will be as an army unto you, to defend you against the Merciful? Verily the unbelievers are in no other than a mistake. (21) Or who is he that will give you food, if he withholdeth his provision? yet they persist in perverseness and flying from the truth.(22) Is he, therefore, who goeth grovelling upon his face better directed than he who walketh upright in a straight way? (23) Say, It is he who hath given you being, and endued you with hearing, and sight, and understanding; yet how little gratitude have ye! (24) Say, It is he who hath sown you in the earth, and unto him shall ye be gathered together. (25) They say, When shall this menace be put in execution, if ye speak truth? (26) Answer, The Knowledge of this matter is with God alone; for I am only a public warner. (27) But when they shall see the same nigh at hand, the countenance of the infidels shall grow sad: and it shall be said unto them, This is what ye have been demanding. (28) Say, What think ye? Whether God destroy me and those who are with me, or have mercy on us, who will protect the unbelievers from a painful punishment? (29) Say, He is the Merciful; in him do we believe, and in him do we put our trust. Ye shall hereafter know who is in a manifest error? (30) Say, What think ye? If your water be in the morning swallowed up by the earth, who will give you clear and running water?

CHAPTER LXVIII.

ENTITED SURAT AL QALAM (THE PEN).

Revealed at Makkah.

INTRODUCTION.

This chapter is also entitled Nún (N), from the letter in the beginning of the first verse, wherein the ordinary title is also found. In its revelation we have indicated a period of strong opposition between Muhammad and his townsmen. The Prophet had been called a madman and an impostor. Slander and defamation had been resorted to even by some of the chief men of Makkah. In reply to the warnings of the seer, they had challenged him to hasten on his judgments.

These charges had not failed to rouse the resentment of Muhammad. He did not now hesitate to call the chief of his opponents “a common swearer,” “a transgressor, a wicked person, cruel, and, besides this, of spurious birth.” He even threatens him with a mark on a prominent part of his face!

The preacher of Makkah had been rejected, and his unbelieving hearers were ready to treat him with violence (ver. 51).

Probable Date of the Revelations.

This chapter is regarded by ancient Muslim writers as the oldest, or at least the second revelation of the Qurán. There is, however, little to give credence to their dictum. On the contrary, there is good reason to believe that this chapter does not even belong to the very early period of Muhammad’s ministry assigned it by Noëldeke and Rodwell. The attitude of the Quraish (vers. 8 and 51), especially of the notable person mentioned in vers. 10-16, is not that of the earliest period of Muhammad’s prophetic history. The same is true of the attitude of the preacher towards his townsmen, apparent in vers. 16 and 48. At the same time, the absence of any notice of violence towards Muslims (which notice would assuredly have been recorded in a chapter specifying the crimes of the unbelievers), proves Muir’s date (fourth stage) to be too late. We would fix the date about the fourth year of Muhammad’s ministry.

Principal Subjects.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) N. By the pen, and what they write, (2) thou, O Muhammad, through the grace of thy Lord,art not distracted. (3) Verily there is prepared for thee an everlasting reward: (4) for thou art of a noble disposition. (5) Thou shalt see, and the infidels shall see, (6) which of you are bereaved of your senses. (7) Verily thy Lord well knoweth him who wandereth from his path; and he well knoweth those who are rightly directed; (8) wherefore obey not those who charge thee with imposture. (9) They desire that thou shouldest be easy with them, and they will be easy with thee.(10) But obey not any who is a common swearer, a despicable fellow,(11) a defamer, going about with slander, (12) who forbiddeth that which is good, who is also a transgressor, (13) a wicked person, cruel, and besides this, of spurious birth; (14) although he be possessed of wealth and many children; (15) when our signs are rehearsed unto him, he saith, They are fables of the ancients. (16) We will stigmatise him on the nose. (17) Verily we have tried the Makkans, as we formerly tried the owners of the garden, when they swore that they would gather the fruit thereof in the morning, (18) and added not the exception, if it please God: (19) wherefore a surrounding destruction from thy Lord encompassed it while they slept; (20) and in the morning it became like a garden whose fruits had been gathered. (21) And they called the one to the other as they rose in the morning, (22) saying, Go out early to your plantation, if ye intend to gather the fruit thereof: (23) so they went on, whispering to one another, (24) No poor man shall enter the garden upon you this day. (25) And they went forth early, with a determined purpose. (26) And when they saw the garden blasted and destroyed they said, We have certainly mistaken our way: (27)but when they found it to be their own garden they cried, Verily we are not permitted to reap the fruit thereof. (28) The worthier of them said, Did I not say unto you, Will ye not give praise unto God? (29) They answered, Praise be unto our Lord! Verily we have been unjust doers. (30) And they began to blame one another, (31) and they said, Woe be unto us! verily we have been transgressors: (32) peradventure our Lord will give us in exchange a better garden than this: and we earnestly beseech our Lordto pardon us. (33) Thus is the chastisement of this life: but the chastisement of the next shall be more grievous: if they had known it, they would have taken heed. (34) Verily for the pious are prepared, with their Lord, gardens of delight.

∥ (35) Shall we deal with the Muslims as with the wicked? (36) What aileth you that ye judge thus? (37) Have ye a book from heaven wherein ye read (38) that ye are therein promised that which ye shall choose? (39) Or have ye received oaths which shall be binding upon us to the day of resurrection, that ye shall enjoy what ye imagine? (40) Ask them which of them will be the voucher of this. (41) Or have they companions who will vouch for them? Let them produce their companions, therefore, if they speak truth. (42) On a certain day the leg shall be made bare, and they shall be called upon to worship, but they shall not be able. (43) Their looks shall be cast down: ignominy shall attend them; for that they were invited to the worship of God while they were in safety, but would not hear.(44) Let me alone, therefore, with him who accuseth this new revelation of imposture. We will lead them gradually to destruction, by ways which they know not, (45) and I will bear with them for a long time; for my stratagem is effectual. (46) Dost thou ask them any reward for thy preaching? But they are laden with debts. (47)Are the secrets of futurity with them; and do they transcribe the same from the table of God’s decrees?(48) Wherefore, patiently wait the judgment of thy Lord: and be not like him who was swallowed by the fish, when he cried unto God, being inwardly vexed. (49) Had not grace from his Lord reached him, he had surely been cast forth on the naked shore, covered with shame: (50) but his Lord chose him, and made him one of the righteous. (51) It wanteth little but that the unbelievers strike thee down with their malicious looks, when they hear the admonition of the Qurán; and they say, He is certainly distracted: (52) but it is no other than an admonition unto all creatures.

CHAPTER LXIX.

ENTITLED SURAT AL HÁQQAT (THE INFALLIBLE).

Revealed at Makkah.

INTRODUCTION.

The title of this chapter, understood as referring to the infallible truth of the doctrine of a future judgment, though probably taken at random from the first verse, as in the case of so many other titles, nevertheless expresses the purport of the contents very well. The strong asseveration of the Prophet to the truth of his claims found in the last verses of the chapter must be understood as intended to emphasise the inevitable advent of the dread day. The necessity for such strong language, however, predicates strong opposition to the Prophet and his message on the part of his hearers. Aside from this, there is nothing worthy of special note to distinguish this from other Makkan revelations.

Probable Date of the Revelations.

In his chronological list, Noëldeke places this chapter immediately before chap. li., i.e., about the sixth year of the Call. Muir places it somewhat later.

Principal Subjects.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) The infallible! (2) What is the infallible? (3) And what shall cause thee to understand what the infallible is?(4)The tribes of Thamúd and Ád denied as a falsehood the day which shall strike men’s hearts with terror. (5) But Thamúd were destroyed by a terrible noise, (6) and Ád were destroyed by a roaring and furious wind, (7) which God caused to assail them for seven nights and eight days successively: thou mightest have seen people during the same lying prostrate, as though they had been the roots of hollow palm-trees; (8) and couldest thou have seen any of them remaining? (9) Pharaoh also, and those who were before him, and the cities which were overthrown, were guilty of sin: (10) and they severally were disobedient to the apostle of their Lord; wherefore he chastised them with an abundant chastisement. (11) When the water of the deluge arose, we carried you in the ark which swam thereon; (12) that we might make the same a memorial unto you, and the retaining ear might retain it. (13) And when one blast shall sound the trumpet, (14) and the earth shall be moved from its place, and the mountains also, and shall be dashed in pieces at one stroke: (15) on that day the inevitable hour of judgment shall suddenly come; (16) and the heavens shall cleave in sunder, and shall fall in pieces, on that day: (17) and the angels shall be on the sides thereof; and eight shall bear the throne of thy Lord above them, on that day. (18) On that day ye shall be presented before the judgment-seat of God; and none of your secret actions shall be hidden. (19) And he who shall have his book delivered into his right hand shall say, Take ye, read this my book; (20) verily I thought that I should be brought to this my account: (21) he shall lead a pleasing life (22) in a lofty garden, (23) the fruits whereof shall be near to gather.(24) Eat and drink with easy digestion; because of the good works which ye sent before you, in the days which are past. (25) But he who shall have his book delivered into his left hand shall say, O that I had not received this book; (26) and that I had not known what this my account was! (27) O that death had made an end of me! (28) My riches have not profited me; (29) and my power is passed from me. (30) And God shall say to the keepers of hell, Take him and bind him, (31) and cast him into hell to be burned: (32) then put him into a chain of the length of seventy cubits: (33) because he believed not in the great God, (34) and was not solicitous to feed the poor: (35) wherefore this day he shall have no friend here; (36) nor any food, but the filthy corruption flowing from the bodies of the damned, (37) which none shall eat but the sinners.

∥ (38) I swear by that which ye see, (39) and that which ye see not, (40) that this is the discourse of an honourable apostle, (41) and not the discourse of a poet: how little do ye believe! (42) Neither is it the discourse of a soothsayer: how little are ye admonished! (43)It is a revelation from the Lord of all creatures. (44) If Muhammad had forged any part of these discourses concerning us, (45) verily we had taken him by the right hand, (46) and had cut in sunder the vein of his heart; (47) neither would we have withheld any of you from chastising him. (48) And verily this book is an admonition unto the pious; (49) and we well know that there are some of you who charge the same with imposture: (50) but it shall surely be an occasion of grievous sighing unto the infidels; (51) for it is the truth of a certainty. (52) Wherefore praise the name of thy Lord, the great God.

CHAPTER LXX.

ENTITLED SURAT AL MAÁRIJ (THE STEPS).

Revealed at Makkah.

INTRODUCTION.

The title of this chapter is taken from ver. 3. The occasion of its composition is mentioned in the first verse. One of the unbelievers at Makkah, whether one of those mentioned by Sale in his note on ver. 1, or some other representative of the infidel Quraish, mockingly asked Muhammad to attest the proof of his prophetic claims by bringing upon them the punishment of the judgment-day. In reply, we have a discourse at once suited to warn the unbelievers and to comfort the Prophet.

In this chapter we have probably the earliest rule of Muslim practice, vers. 22-34. A portion of this, however, vers. 29-34, seems to have been added at a later date, because the law regulating the marriage of Muslims, and especially their practice regarding “the slaves which their right hands possess,” is referred to here with too much definiteness to comport with a Makkan revelation. Besides this, the statement in ver. 34 is a mere repetition of that of ver. 23, which is best accounted for by supposing these passages to have been originally separate, but brought together here by the compilers.

The attitude of Muhammad towards his townsmen here is that of despair for their conversion. He now calmly awaits the visitation of divine justice against their unbelief.

Probable Date of the Revelations.

Noëldeke places this chapter immediately after chaps. lvi. and liii., probably because of the allusion of the first verse of this chapter to the beginning of chap. lvi. Muir places it in about the same period of time. This would fix the date at about the fifth year of the call of Muhammad to preach. I would, however, except vers. 29-34, which I would assign to a period as late as a.h. 5.

Principal Subjects.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) One demanded and called for vengeance to fall on the unbelievers: (2) there shall be none to avert the same (3) from being inflicted byGod, the possessor of the steps (4)by which the angels ascend unto him, and the spirit Gabriel also, in a day whose space is fifty thousand years: (5) wherefore bear the insults of the Makkans with becoming patience: (6) for they see their punishment afar off, (7) but we see it nigh at hand. (8) On a certain day the heaven shall become like molten brass, (9) and the mountains like wool of various colours scattered abroad by the wind: (10) and a friend shall not ask a friend concerning his condition, (11) although they see one another. The wicked shall wish to redeem himself from the punishment of that day by giving up his children, (12) and his wife, and his brother, (13) and his kindred, who showed kindness unto him, (14) and all who are in the earth; and that this might deliver him: (15) by no means: for hellfire, (16) dragging them by their scalps, (17) shall call him who shall have turned his back, and fled from the faith, (18) and shall have amassed riches, and covetously hoarded them.(19) Verily man is created extremely impatient: (20) when evil toucheth him, he is full of complaint; (21) but when good befalleth him, he becometh niggardly: (22) except those who are devoutly given, (23) and who persevere in their prayers; (24) and those of whose substance a due and certain portion (25) is ready to be given unto him who asketh, and him who is forbidden by shame to ask: (26) and those who sincerely believe the day of judgment, (27) and who dread the punishment of their Lord: (28) (for there is none secure from the punishment of their Lord:) (29) and who abstain from the carnal knowledge of women(30) other than their wives, or the slaves which their right hands possess: (for as to them they shall be blameless; (31) but whoever coveteth any woman besides these, they are transgressors).

∥ (32) And those who faithfully keep what they are intrusted with, and their covenant; (33) and who are upright in their testimonies, (34) and who carefully observe the requisite rights in their prayers: (35) these shall dwell amidst gardens, highly honoured. (36) What aileth the unbelievers, that they run before thee in companies, (37) on the right hand and on the left? (38) Doth every man of them wish to enter into a garden of delight? (39) By no means: verily we have created them of that which they know. (40) I swear by the Lord of the east and of the west, that we are able to destroy them, (41) and to substitute better than them in their room; neither are we to be prevented, if we shall please so to do. (42) Wherefore suffer them to wade in vain disputes, and to amuse themselves with sport, until they meet their day with which they have been threatened; (43) the day whereon they shall come forth hastily from their graves, as though they were troops hastening to their standard: (44) their looks shall be downcast; ignominy shall attend them. (45) This is the day with which they have been threatened.

CHAPTER LXXI.

ENTITLED SURAT NÚH (NOAH).

Revealed at Makkah.

INTRODUCTION.

This chapter records the prophetic experience of Noah, and is therefore rightly named. The Noah of these revelations, however, is no other than the Muhammad of Makkah. The words ascribed to him are those constantly used by Muhammad. This Noah was a warner; so was Muhammad. His people rejected him, refused to leave the worship of their idols, Wadd, Suwa, Yaghúth, Yauk, and Nasr, and plotted against him. The Quraish rejected Muhammad, refused to leave Wadd, Suwa, Yaghúth, Yauk, and Nasr, and devised a dangerous plot against their prophet. We leave the reader to make his own inferences from the facts thus stated, referring him for further instances of a like character to chapter xi. Surely a counterfeit of prophecy like this must have been inspired by a spirit different from that which moved holy men of old.

Probable Date of the Revelations.

On the assumption that the circumstances of Noah detailed in this chapter were the circumstances of Muhammad at the time of writing it, we have to seek a date for it when (1) Muhammad was rejected by the Quraish as a body (vers. 5, 6, and 20), (2) when the Quraish had devised a dangerous plot against him (ver. 21), and (3) when they had taken steps to defend the national idols (vers. 22-24). We think such a combination of circumstances were present to Muhammad about the time when Abu Tálib frustrated the evil designs of the Quraish who plotted to slay him. This would give us b.h. 7 as about the date of this chapter. Noëldeke places it early in his second period, which would be about the fifth year of the Call. This is hardly consistent with his conjecture that this chapter is a fragment of a longer Sura.

Principal Subjects.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) Verily we sent Noah unto his people, saying. Warn thy people before a grievous punishment overtake them. (2) Noah said, O my people, verily I am a public warner unto you; (3) wherefore serve God, and fear him, and obey me: (4) he will forgive you part of your sins; and will grant you respite until a determined time: for God’s determined time, when it cometh, shall not be deferred; if ye were men of understanding, ye would know this. (5) He said, Lord, verily I have called my people night and day; but my calling only increaseth their aversion: (6) and whensoever I call them to the true faith, that thou mayest forgive them, they put their fingers in their ears, and cover themselves with their garments, and persist in their infidelity, and proudly disdain my counsel. (7) Moreover, I invited them openly, (8) and I spake to them again in public; and I also secretly admonished them in private; (9) and I said, Beg pardon of your Lord; for he is inclined to forgive: (10) and he will cause the heaven to pour down rain plentifully upon you, (11) and will give you increase of wealth and of children; and he will provide you gardens, and furnish you with rivers. (12) What aileth you, that ye hope not for benevolence in God, (13) since he hath created you variously? (14) Do ye not see how God hath created the seven heavens, one above another; (15) and hath placed the moon therein for a light, and hath appointed the sun for a taper? (16) God hath also produced and caused you to spring forth from the earth: (17) hereafter he will cause you to return into the same; and he will again take you thence, by bringing you forth from your graves.

∥ (18) And God hath spread the earth as a carpet for you, (19) that ye may walk therein through spacious paths. (20) Noah said, Lord, verily they are disobedient unto me; and they follow him whose riches and children do no other than increase his perdition. (21) And they devised a dangerous plot against Noah: (22) and the chief men said to the others, Ye shall by no means leave your gods; neither shall ye forsake Wadd, nor Suwa, (23) nor Yaghúth, and Yauk, and Nasr. (24) And they seduced many (for thou shalt only increase error in the wicked): (25) because of their sins they were drowned, and cast into the fire of hell; (26) and they found none to protect them against God.(27) And Noah said, Lord, leave not any families of the unbelievers on the earth: (28) for if thou leave them, they will seduce thy servants, and will beget none but a wicked and unbelieving offspring.(29)Lord, forgive me and my parents, and every one who shall enter my house, being a true believer, and the true believers of both sexes; and add unto the unjust doers nothing but destruction.

CHAPTER LXXII.

ENTITLED SURAT AL JINN (THE GENII).

Revealed at Makkah.

INTRODUCTION.

This chapter records the conversion of certain genii, who overheard Muhammad reading the Qurán while on his return from Tayif to Makkah. It is only remarkable for the position which it assigns these imaginary beings, making them along with mankind the recipients of the blessings or curses consequent upon faith or disbelief in the Qurán. We have here what professes to be a divine revelation concerning the nature, character, employment, and religion of these spirits. The Qurán is therefore responsible for perpetuating the superstitious belief of the Arabs regarding the genii among Muslims everywhere.

For a historical statement of the circumstances of the Prophet alluded to here, see Muir’s Life of Mahomet, vol. ii. pp. 203-205.

Probable Date of the Revelations.

Noëldeke accepts a tradition which ascribes Muhammad’s vision of the genii to a journey which he made to Oqátz, and accordingly places this chapter immediately after chap. xliii. We prefer here to follow Muir, who places the scene of the vision in the grove of an idol temple in the valley of Nakhla, where Muhammad slept after his expulsion from Tayif. The date of the revelations would therefore be about b.h. 2.

Principal Subjects.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) Say, It hath been revealed unto me that a company of genii attentively heard me reading the Qurán, and said, Verily we have heard an admirable discourse, (2) which directeth unto the right institution; wherefore we believe therein, and we will by no means associate any other with our Lord.(3) He (may the majesty of our Lord be exalted!) hath taken no wife, nor hath he begotten any issue. (4) Yet the foolish among us hath spoken that which is extremely false of God; (5) but we verily thought that neither man nor genius would by any means have uttered a lie concerning God.(6) And there are certain men who fly for refuge unto certain of the genii; but they increase their folly and transgression: (7) and they also thought, as ye thought, that God would not raise any one to life. (8) And we formerly attempted to pry into what was transacting in heaven; but we found the same filled with a strong guard of angels, and with flaming darts; (9) and we sat on some of the seats thereof to hear the discourse of its inhabitants; but whoever listeneth now findeth a flame laid in ambush for him, to guard the celestial confines. (10) And we know not whether evil be hereby intended against those who are in the earth, or whether their Lord intendeth to direct them aright. (11) There are some among us who are upright; and there are some among us who are otherwise: we are of different ways. (12) And we verily thought that we could by no means frustrate God in the earth, neither could we escape him by flight: (13) wherefore, when we had heard the direction contained in the Qurán, we believed therein. And whoever believeth in his Lord need not fear any diminution of his reward, nor any injustice. (14)There are some Muslims among us, and there are others of us who swerve from righteousness. And whoso embraceth Islám, they earnestly seek true direction; (15) but those who swerve from righteousness shall be fuel for hell. (16) If they tread in the way of truth, we will surely water them with abundant rain, (17) that we may prove them thereby; but whoso turneth aside from the admonition of his Lord, him will he send into a severe torment. (18) Verily the places of worship are set apart unto God: wherefore invoke not any other therein together with God.(19) When the servant of God stood up to invoke him, it wanted little but that the genii had pressed on him in crowds, to hear him rehearse the Qurán.

∥ (20) Say, Verily I call upon my Lord only, and I associate no other god with him. (21) Say, Verily I am not able of myself, to procure you either hurt or a right institution. (22) Say, Verily none can protect me against God;(23) neither shall I find any refuge besides him. (24)I can do no more than publish what hath been revealed unto me from God, and his messages. And whosoever shall be disobedient unto God and his Apostle, for him is the fire of hell prepared: they shall remain therein for ever. (25) Until they see the vengeance with which they are threatened, they will not cease their opposition: but then shall they know who were the weaker in a protector, and the fewer in number. (26) Say, I know not whether the punishment with which ye are threatened be nigh, or whether my Lord will appoint for it a distant term. He knoweth the secrets of futurity; and he doth not communicate his secrets unto any, (27) except an apostle in whom he is well pleased: and he causeth a guard of angels to march before him and behind him; (28) that he may know that they have executed the commissions of their Lord; he comprehendeth whatever is with them; and counteth all things by number.

CHAPTER LXXIII.

ENTITLED SURAT AL MUZZAMMIL (WRAPPED UP).

Revealed at Makkah.

INTRODUCTION.

This chapter is regarded by some writers as one of the earliest revelations of the Qurán. I can find for this opinion no other reason than that the words with which it begins, and from which it receives its title, have a somewhat striking similarity to those which are found in the first verse of chapter lxxiv., which, on all hands, is admitted to be one of the earliest parts of the Qurán. This theory, however, is disproved by the following facts:—(1) Ver. 10 speaks of enemies of the Prophet, contumelies, and opposition, which did not exist at so early a period; (2) vers. 10 and 11 exhort the Prophet to withdraw from the infidels and to leave them in the hands of God; moreover, (3), the statements concerning the punishment of hell and the destruction of Pharaoh point to a later date.

The object of the chapter seems to have been the stirring up of the Muslims to more earnest devotion to God in prayer. This was due to the trials they were now called upon to endure. In later times, when the stress of business in the camp at Madina left no time for sleep in the daytime, this law was found to be inconvenient. For this reason ver. 20 was added to abrogate the obnoxious sections of the law in vers. 1-4.

Probable Date of the Revelations.

Noëldeke fixes the date of this chapter at about the middle of the first period, while Muir, with more reason, fixes it at the beginning of the sixth year of Muhammad’s mission.

Principal Subjects.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) O thou wrapped up, (2) arise to prayer, and continue therein during the night, except a small part; (3)that is to say, during one half thereof: or do thou lessen the same a little (4) or add thereto. And repeat the Qurán with a distinct and sonorous voice: (5) for we will lay on thee a weighty word. (6) Verily the rising by night is more efficacious for steadfast continuance in devotion, and more conducive to decent pronunciation: (7) for in the daytime thou hast long employment. (8) And commemorate the name of thy Lord; and separate thyself unto him, renouncing worldly vanities. (9) He is the Lord of the east and of the west; there is no God but he. Wherefore take him for thy patron: (10) and patiently suffer the contumelies which the infidels utter against thee; and depart from them with a decent departure. (11) And let me alone with those who charge the Qurán with falsehood, who enjoy the blessings of this life; and bear with them for a while: (12) verily with us are heavy fetters and a burning fire, (13) and food ready to choke him who swalloweth it, and painful torment. (14) On a certain day the earth shall be shaken, and the mountains also, and the mountains shall become a heap of sand poured forth. (15) Verily we have sent unto you an Apostle, to bear witness against you; as we sent an apostle unto Pharaoh; (16) but Pharaoh was disobedient unto the apostle; wherefore we chastised him with a heavy chastisement. (17) How, therefore, will ye escape, if ye believe not, the day which shall make children become grey-headed through terror? (18) The heavens shall be rent in sunder thereby: the promise thereof shall surely be performed. (19) Verily this is an admonition: and whoever is willing to be admonished will take the way unto his Lord.

∥ (20) Thy Lord knoweth that thou continuest in prayer and meditation sometimes near two third parts of the night, and sometimes one half thereof, and at other times one third part thereof; and a part of thy companions, who are with thee, do the same. But God measureth the night and the day; he knoweth that ye cannot exactly compute the same: wherefore he turneth favourably unto you. Read, therefore, so much of the Qurán as may be easy unto you. He knoweth that there will be some infirm among you; and others travel through the earth, that they may obtain a competency of the bounty of God; and others fight in the defence of God’s faith. Read, therefore, so much of the same as may be easy. And observe the stated times of prayer, and pay the legal alms; and lend unto God an acceptable loan: for whatever good ye send before your souls, ye shall find the same with God. This will be better, and will merit a greater reward. And ask God forgiveness; for Godis ready to forgive and merciful.

CHAPTER LXXIV.

ENTITLED SURAT AL MUDDASSIR (THE COVERED).

Revealed at Makkah.

INTRODUCTION.

This chapter is regarded by some writers as the very first which was revealed (Sale’s note on ver. 1), but the preponderance of evidence is in favour of chapter xcvi. It is, therefore, given the second place by Noeldeke, Rodwell, and Palmer. This place is not, however, accorded to any but the first seven verses. The interval between the revelation of chapter xcvi. and that of these verses is called by Muslims the Fatrah or Intermission, the duration of which “is variously held to have lasted from six months to three years” (Muir’s Life of Mahomet, vol. ii. pp. 85, 86). The remaining portion of the chapter belongs to a later Makkan period, excepting vers. 31-34, which undoubtedly belong to Madína. We find in these verses allusion to all the parties prominent in Madína Suras; the Jews, or “they to whom the Scriptures have been given;” the Muslims, or “the true believers;” the hypocrites, or “those in whose hearts there is an infirmity;” and the idolaters, or “the unbelievers.” Muir gives this chapter the twentieth place in his chronological list of Suras.

Probable Date of the Revelations.

From what has been said above we may safely assign vers. 1-7 to the earliest period of Muhammad’s ministry. Vers. 8-30 and 35-55 probably mark the period of early opposition to Muhammad by the Quraish in the third year of his public ministry (see Muir’s Life of Mahomet, vol. ii. pp. 79, 80). The Madínic section, vers. 31-34, Noeldeke thinks should be assigned to a period soon after the Híjra, owing to the kindly mention of the Jews, whom Muhammad, soon after his arrival at Madína, found to be his most inveterate enemies.

Principal Subjects.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) O thou covered, arise (2) and preach, (3) and magnify thy Lord. (4) And cleanse thy garments: (5) and fly every abomination: (6) and be not liberal in hopes to receive more in return: (7) and patiently wait for thy Lord. (8) When the trumpet shall sound, (9) verily that day shall be a day of distress, (10) and uneasiness unto the unbelievers. (11) Let me alone with him whom I have created, (12) on whom I have bestowed abundant riches, (13) and children dwelling in his presence, (14) and for whom I have disposed affairs in a smooth and easy manner, (15) and who desireth that I will yet add other blessings unto him.(16) By no means; because he is an adversary to our signs. (17) I will afflict him with grievous calamities: (18) for he hath devised and prepared contumelious expressions to ridicule the Qurán. (19) May he be cursed: how maliciously hath he prepared the same! (20) And again, may he be cursed: how maliciously hath he prepared the same! (21) Then he looked, (22) and frowned, and put on an austere countenance; (23) then he turned back, and was elated with pride; (24) and he said, This is no other than a piece of magic, borrowed from others: (25) these are only the words of a man. (26) I will cast him to be burned in hell. (27) And what shall make thee to understand what hell is? (28) It leaveth not anything unconsumed, neither doth it suffer anything to escape; (29) it scorcheth men’s flesh: (30) over the same are nineteen angels appointed.(31) We have appointed none but angels to preside over hell-fire; and we have expressed the number of them only for an occasion of discord to the unbelievers; that they to whom the Scriptures have been given may be certain of the veracity of this book, and the true believers may increase in faith; (32) and that those to whom the Scriptures have been given, and the true believers, may not doubt hereafter; (33) and that those in whose hearts there is an infirmity, and the unbelievers, may say, What mystery doth God intend by this number?(34) Thus doth God cause to err whom he pleaseth; and he directeth whom he pleaseth. None knoweth the armies of thy Lord besides him; and this is no other than a memento unto mankind.

∥ (35) Assuredly. By the moon, (36) and the night when it retreateth, (37) and the morning when it reddeneth, (38) I swear that this is one of the most terrible calamities, (39) giving warning unto men, (40) as well as unto him among you who desireth to go forward, as untohim who chooseth to remain behind. (41) Every soul is given in pledge for that which it shall have wrought: except the companions of the right hand; (42) who shall dwell in gardens, and shall ask one another questions concerning the wicked, (43) and shall also ask the wicked themselves, saying, What hath brought you into hell? (44) They shall answer, We were not of those who were constant at prayer, (45) neither did we feed the poor; (46) and we waded in vain disputes with the fallacious reasoners; (47) and we denied the day of judgment, (48) until death overtook us; (49) and the intercession of the interceders shall not avail them. (50) What aileth them, therefore, that they turn aside from the admonition of the Qurán, (51) as though they were timorous asses flying from a lion? (52) But every man among them desireth that he may have expanded scrolls delivered to him from God. (53) By no means. They fear not the life to come. (54) By no means: verily this is a sufficient warning. (55) Whoso is willing to be warned, him shall it warn: but they shall not be warned, unless God shall please. He is worthy to be feared, and he is inclined to forgiveness.

CHAPTER LXXV.

ENTITLED SURAT AL QÍYÁMAT (THE RESURRECTION).

Revealed at Makkah.

INTRODUCTION.

The title of this chapter, taken from the first verse, expresses very well the general subject of its contents. The doctrine of the resurrection was rejected by the Quraish of Makkah as incredible, but the preacher declares that he who created every bone of man would have no difficulty in collecting together the scattered bones of the dead on the resurrection-day.

The passage contained in vers. 16-19, which has been inserted probably by the compilers, has no connection with the subject of this chapter. It seems to have been placed here because it could not be placed more appropriately elsewhere. It must therefore be read as a parenthesis.

Probable Date of the Revelations.

All authorities agree in placing this chapter at about the end of the fourth or the beginning of the fifth year of Muhammad’s public ministry.

Principal Subjects.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) Verily I swear by the day of resurrection; (2) and I swear by the soul which accuseth itself: (3) doth man think that we will not gather his bones together? (4) Yea, we are able to put together the smallest bones of his fingers. (5) But man chooseth to be wicked, for the time which is before him. (6) He asketh, When will the day of resurrection be? (7) But when the sight shall be dazzled, (8) and the moon shall be eclipsed, (9) and the sun and the moon shall be in conjunction; (10) on that day man shall say. Where is a place of refuge? (11) By no means: there shall be no place to fly unto. (12) With thy Lordshall be the sure mansion of rest on that day: (13) on that day shall a man be told that which he hath done first and last. (14) Yea, a man shall be an evidence against himself; (15) and though he offer his excuses, they shall not be received.(16) Move not thy tongue, O Muhammad, in repeating the revelations brought thee by Gabriel, before he shall have finished the same, that thou mayest quickly commit them to memory; (17) for the collecting the Qurán in thy mind, and the teaching thee the true reading thereof, are incumbent on us. (18) But when we shall have read the same unto thee by the tongue of the angel, do thou follow the reading thereof; (19)(19) and afterwards it shall be our part to explain it unto thee.(20) By no means shalt thou be thus hasty for the future. But ye love that which hasteneth away, (21) and neglect the life to come. (22) Some countenances on that day shall be bright, (23) looking towards their Lord: (24) and some countenances on that day shall be dismal: (25) they shall think that a crushing calamity shall be brought upon them. (26) Assuredly. When a man’s soul shall come up to his throat in his last agony, (27) and the standers-by shall say, Who bringeth a charm to recover him? (28) and shall think it to be his departure out of this world;(29) and one leg shall be joined with the other leg: (30) on that day unto thy Lord shall he be driven.

∥ (31) For he believed not, neither did he pray; (32) but he accused God’s Apostle of imposture, and turned back from obeying him; (33) then he departed unto his family, walking with a haughty mien. (34) Wherefore, woe be unto thee; woe! (35) And again, woe be unto thee: woe! (36) Doth man think that he shall be left at full liberty, without control? (37) Was he not a drop of seed, which was emitted? (38) Afterwards he became a little coagulated blood, and God formed him, and fashioned him with just proportion; (39) and made of him two sexes, the male and the female. (40) Is not he who hath done this able to quicken the dead?

CHAPTER LXXVI.

ENTITLED SURAT AL INSÁN (MAN).

Revealed at Makkah.

INTRODUCTION.

In the Arabic copies of the Qurán the title of this chapter is Al Dahr (a space of time).

Beyond the statement that God has created and directed man, this chapter has very little to say of his career in this world. Almost the whole of the revelation is taken up with a description of the joys of Paradise.

The story recorded by Umr Bin Muhammad (Itqán 28, see Noëldeke), and given by Sale in note on ver. 10, as affording the occasion of this revelation, is entirely unworthy of credence. That story would oblige us to regard the chapter, or at least vers. 8-31, as Madínic, whereas the style and language show it to be Makkan.

The purpose of the chapter seems to have been to encourage and comfort the Muslims amidst the opposition of the unbelievers, by setting before them, in contrast with present poverty and suffering, the riches and joy of the believers in Paradise.

Probable Date of the Revelations.

As already observed, this chapter is without doubt of Makkan origin. Some (Itqán 28 and 37) have thought ver. 24 to be Madínic, but for this opinion there is no good reason given. Noëldeke, with whom Muir substantially agrees, fixes the date about the fifth year of the Call.

Principal Subjects.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) Did there not pass over man a long space of time, during which he was a thing not worthy of remembrance? (2) Verily we have created man of the mingled seed of both sexes, that we might prove him: and we have made him to hear and to see. (3) We have surely directed him in the way, whether he be grateful or ungrateful. (4) Verily we have prepared for the unbelievers chains, and collars, and burning fire. (5) But the just shall drink of a cup of wine mixed with the water of Káfúr, (6) a fountain whereof the servants of God shall drink; they shall convey the same by channels whithersoever they please. (7) These fulfil their vow, and dread the day, the evil whereof will disperse itself far abroad; (8) and give food unto the poor, and the orphan, and the bondman, for his sake, (9) saying, We feed you for God’s sake only: we desire no recompense from you, nor any thanks: (10) verily we dread from our Lord a dismal and calamitous day. (11) Wherefore God shall deliver them from the evil of that day, and shall cast on them brightness of countenance and joy; (12) and shall reward them for their patient persevering with a garden and silk garments:(13) therein shall they repose themselves on couches; they shall see therein neither sun nor moon; (14) and the shades thereof shall be near, spreading above them; and the fruits thereof shall hang low, so as to be easily gathered. (15) And their attendants shall go round about unto them with vessels of silver and goblets: the bottles shall be bottles of silver shining like glass; (16) they shall determine the measure thereof by their wish.(17) And therein shall they be given to drink of a cup of wine mixed with the water of Zanjabíl, (18) a fountain in Paradise named Silsabíl: (19) and youths, which shall continue for ever in their bloom, shall go round to attend them; when thou seest them, thou shalt think them to be scattered pearls: (20) and when thou lookest, there shalt thou behold delights and a great kingdom. (21) Upon them shall be garments of fine green silk and of brocades, and they shall be adorned with bracelets of silver: and their Lord shall give them to drink of a most pure liquor; (22)and shall say unto them, Verily this is your reward, and your endeavour is gratefully accepted.

∥ (23) Verily we have sent down unto thee the Qurán by a gradual revelation. (24) Wherefore patiently wait the judgment of thy Lord, and obey not any wicked person or unbeliever among them. (25) And commemorate the name of thy Lord in the morning and in the evening; (26) and during some part of the night worship him, and praise him a long part of the night. (27) Verily these men love the transitory life, and leave behind them the heavy day of judgment. (28) We have created them, and have strengthened their joints; and when we please, we will substitute others like unto them in their stead. (29) Verily this is an admonition: and whoso willeth, taketh the way unto his Lord:(30) but ye shall not will, unless God willeth; for God is knowing and wise. (31) He leadeth whom he pleaseth into his mercy; but for the unjust hath he prepared a grievous punishment.

CHAPTER LXXVII.

ENTITLED SURAT AL MURSALÁT (THE MESSENGERS).

Revealed at Makkah.

INTRODUCTION.

This chapter seems to be a sort of philippic denunciatory of the conduct of those unbelievers at Makkah who charged him with being an impostor. The words “Woe be on that day unto those who accused the prophets of imposture” are repeated as a kind of refrain, and occur no less than ten times in the course of the chapter. It is the Prophet’s cry of “Woe! woe!” to the unbelievers of Makkah. May not this characteristic have given rise to the opinion expressed by Jaláluddín al Syuti, that this chapter was revealed while Muhammad and Abu Baqr were hidden in the cave during the flight from Makkah to Madína?

Probable Date of the Revelations.

The general style and language of this chapter prove it to be of early Makkan origin. Muhammad appears as a “warner” crying “Woe! woe!” to the idolaters who have rejected him as an impostor Ver. 39 would seem to indicate that this opposition was more than passive, and now ready to take an active form. These circumstances justify the date assigned by Noeldeke and also by Muir, which is about the fourth year of the ministry.

Principal Subjects.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) By the angels which are sent by God, following one another in a continual series; (2) and those which move swiftly with a rapid motion; (3) and by those which disperse his commands, by divulging them through the earth;(4) and by those which separate truth from falsehood, by distinguishing the same;(5) and by those which communicate the divine admonitions, (6) to excuse or to threaten: (7) verily that which ye are promised is inevitable. (8) When the stars, therefore, shall be put out, (9) and when the heaven shall be cloven in sunder, (10) and when the mountains shall be winnowed, (11) and when the apostles shall have a time assigned to them to appear and bear testimony against their respective people; (12) to what a day shall that appointment be deferred! (13) to the day of separation: (14) and what shall cause thee to understand what the day of separation is?(15) On that day, woe be unto them who accused the prophets of imposture! (16) Have we not destroyed the obstinate unbelievers of old? (17) We will also cause those of the latter times to follow them. (18) Thus do we deal with the wicked. (19) Woe be, on that day, unto them who accused the prophets of imposture! (20) Have we not created you of a contemptible drop of seed, (21) which we placed in a sure repository, (22) until the fixed term of delivery? (23) And we were able to do this: for we are most powerful. (24) On that day, woe be unto those who accused the prophets of imposture! (25) Have we not made the earth to contain (26) the living and the dead, (27) and placed therein stable and lofty mountains, and given you fresh water to drink? (28) Woe be, on that day, unto those who accused the prophets of imposture! (29) It shall be said unto them, Go ye to the punishment which ye denied as a falsehood: (30) go ye into the shadow of the smoke of hell, which shall ascend in three columns, (31) and shall not shade you from the heat, neither shall it be of service against the flame; (32) but it shall cast forth sparks as big as towers, (33) resembling yellow camels in colour. (34) Woe be, on that day, unto those who accused the prophets of imposture! (35) This shall be a day whereon they shall not speak to any purpose; (36) neither shall they be permitted to excuse themselves. (37) Woe be, on that day, unto those who accused the prophets of imposture! (38) This shall be the day of separation: we will assemble both you and your predecessors. (39) Wherefore, if ye have any cunning stratagem, employ stratagems against me. (40) Woe be, on that day, unto those who accused the prophets of imposture! (41) But the pious shall dwell amidst shades and fountains, (42) and fruits of the kinds which they shall desire: (43) and it shall be said unto them, Eat and drink with easy digestion, in recompense for that which ye have wrought; (44) for thus do we reward the righteous doers. (45) Woe be, on that day, unto those who accused the prophets of imposture! (46) Eat, O unbelievers, and enjoy the pleasures of this life for a little while: verily ye are wicked men. (47) Woe be, on that day, unto those who accused the prophets of imposture! (48) And when it is said unto them, Bow down; they do not bow down. (49) Woe be, on that day, unto those who accused the prophets of imposture! (50) In what new revelation will they believe, after this?

CHAPTER LXXVIII.

ENTITLED SURAT AL NABÁ (THE NEWS).

Revealed at Makkah.

INTRODUCTION.

This chapter receives its title from ver. 2, where it signifies News of the Resurrection, which news was the burden of the Prophet’s message at this period. The whole is a warning to the unbelievers to repent and believe the Qurán ere it be too late, ere he say, “Would to God I were dust.”

Probable Date of the Revelations.

The opinion of most writers is that this chapter belongs to the earlier Makkan revelations, though it is admitted that vers. 37-41 were added at a somewhat later date. Believing that ver. 17 presupposes chap. lxxvii. 12 seq., Noëldeke places this chapter immediately after chap. lxxvii.

Principal Subjects.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) Concerning what do the unbelievers ask questions of one another? (2) Concerning the great news of theresurrection, (3) about which they disagree. (4) Assuredly they shall hereafter know the truth thereof. (5) Again, assuredly they shall hereafter know the truth thereof.(6) Have we not made the earth for a bed, (7) and the mountains for stakes to fix the same?(8) And have we not created you of two sexes; (9) and appointed your sleep for rest; (10) and made the night a garment to cover you;(11) and destined the day to the gaining your livelihood; (12) and built over you seven solid heavens;(13) and placed therein a burning lamp? (14) And do we not send down from the clouds pressing forth rain, water pouring down in abundance, (15) that we may thereby produce corn and herbs, (16) and gardens planted thick with trees?(17) Verily the day of separation is a fixed period: (18) the day whereon the trumpet shall sound, and ye shall come in troops to judgment;(19) and the heaven shall be opened, and shall be full of gates for the angels to pass through;(20) and the mountains shall pass away, and become as a vapour; (21) verily hell shall be a place of ambush, (22) a receptacle for the transgressors, (23) who shall remain therein for ages: (24) they shall not taste any refreshment therein or any drink, (25) except boiling water and filthy corruption: (26) a fit recompense for their deeds!(27) For they hoped that they should not be brought to an account, (28) and they disbelieved our signs, accusing them of falsehood. (29) But everything have we computed and written down. (30) Taste, therefore: we will not add unto you any other than torment.

∥ (31) But for the pious is prepared a place of bliss: (32) gardens planted with trees, and vineyards, (33) and damsels with swelling breasts, of equal age with themselves,(34) and a full cup. (35) They shall hear no vain discourse there, nor any falsehood. (36)This shall be their recompense from thy Lord; a gift fully sufficient: (37)from the Lord of heaven and earth, and of whatever is between them; the Merciful. The inhabitants of heaven or of earth shall not dare to demand audience of him: (38) the day whereon the spirit Gabriel and the other angels shall stand in order, they shall not speak in behalf of themselves or others, except he only to whom the Merciful shall grant permission, and who shall say that which is right. (39) This is the infallible day. Whoso, therefore, willeth, let him return unto his Lord. (40) Verily we threaten you with a punishment nigh at hand: (41) the day whereon a man shall behold the good or evil deeds which his hands have sent before him; and the unbeliever shall say, Would to God I were dust!

CHAPTER LXXIX.

ENTITLED SURAT AL NÁZIÁT (THOSE WHO TEAR FORTH).

Revealed at Makkah.

INTRODUCTION.

This chapter consists of three parts; vers. 1-14 containing a declaration concerning the certainty of the approach of the resurrection and judgment-day, vers. 15-26, giving a brief account of the call and ministry of Moses, and vers. 37-46, also relating to the doctrine of the resurrection and judgment-day.

The second of these parts is too detailed in its character to belong to the very early Makkan Suras, where Jewish history and legend are alluded to in a vague way. It is probably a fragment of a later Sura inserted here by the compilers.

Probable Date of the Revelations.

Noëldeke places this chapter immediately before chap. lxxvii. Muir places it at a later period, i.e., about the sixth year of the Call. We would follow Noeldeke for the first fourteen verses; vers. 27-46 perhaps belong to a period somewhat later, but from vers. 15-26 we would follow Muir.

Principal Subjects.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) By the angels who tear forth the souls of some with violence: (2) and by those who draw forth the souls of others with gentleness; (3) by those who glide swimmingly through the air with the commands of God; (4) and those who precede and usher the righteous to Paradise; (5) and those who subordinately govern the affairs of this world: (6) on a certain day the disturbing blast of the trumpet shall disturb the universe; (7) and the subsequent blast shall follow it. (8) On that day men’s hearts shall tremble: (9) their looks shall be cast down. (10)The infidels say, Shall we surely be made to return whence we came? (11) After we shall have become rotten bones, shall we be again raised to life? (12) They say, This then will be a return to loss. (13) Verily it will be but one sounding of the trumpet,(14) and, behold, they shall appear alive on the face of the earth. (15) Hath not the story of Moses reached thee? (16)(16) When his Lord called unto him in the holy valley Tuwá, (17)saying, Go unto Pharaoh; for he is insolently wicked: (18) and say, Hast thou a desire to become just and holy? (19) and I will direct thee unto thy Lord, that thou mayest fear to transgress.(20) And he showed him the very great sign of the rod turned into a serpent:(21) but he charged Moses with imposture, and rebelled against God.(22) Then he turned back hastily; (23) and he assembled the magicians, and cried aloud, (24) saying, I am your supreme Lord.(25) Wherefore God chastised him with the punishment of the life to come, and also of this present life. (26) Verily herein is an example unto him who feareth to rebel.

∥ (27) Are ye more difficult to create, or the heaven which God hath built? (28) He hath raised the height thereof, and hath perfectly formed the same: (29) and he hath made the night thereof dark, and hath produced the light thereof. (30) After this, he stretched out the earth, (31) whence he caused to spring forth the water thereof, and the pasture thereof; (32) and he established the mountains, (33) for the use of yourselves, and of your cattle. (34) When the prevailing, the great day shall come, (35) on that day shall a man call to remembrance what he hath purposely done: (36) and hell shall be exposed to the view of the spectator. (37) And whoso shall have transgressed, (38) and shall have chosen this present life, (39) verily hell shall be his abode; (40) but whoso shall have dreaded the appearing before his Lord, and shall have refrained his soul from lust, (41) verily Paradise shall be his abode. (42) They will ask thee concerning the last hour, when will be the fixed time thereof? (43) By what means canst thou give any information of the same? (44) Unto thy Lordbelongeth the knowledge of the period thereof: (45) and thou art only a warner, who fearest the same. (46) The day whereon they shall see the same, it shall seem to them as though they had not tarried in the world longer than an evening or a morning thereof.

CHAPTER LXXX.

ENTITLED SURAT AL ABAS (HE FROWNED).

Revealed at Makkah.

INTRODUCTION.

The story told by the Muslim writers to account for the occasion upon which this chapter was revealed is related by Sale as follows:—“A certain blind man, named Abdullah Ibn Omm Maktúm, came and interrupted Muhammad while he was engaged in earnest discourse with some of the principal Quraish, whose conversion he had hopes of; but the Prophet taking no notice of him, the blind man, not knowing he was otherwise busied, raised his voice and said, ‘O Apostle of God, teach me some part of what God hath taught thee;’ but Muhammad, vexed at this interruption, frowned and turned away from him, for which he is here reprehended. After this, whenever the Prophet saw Ibn Omm Maktúm, he showed him great respect, saying, ‘The man is welcome on whose account my Lord hath reprimanded me;’ and he made him twice governor of Madína.”

Noeldeke doubts this story, with very good reason. This Ibn Omm Maktúm belonged to one of the most influential families of the tribe of Quraish, whereas the drift of the passage makes us expect a man of the common multitude.

The chapter relates to the obduracy of those unbelievers, who fail to recognise and obey the God who creates and preserves them.

Probable Date of the Revelations.

All authorities agree in regarding this chapter as an early Makkan Sura. Noëldeke places it in the early part of his first period. Muir makes it one of the first Suras enunciated by Muhammad as a public preacher.

Principal Subjects.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1)The Prophet frowned and turned aside (2) because the blind man came unto him: (3) and how dost thou know whether he shall peradventure be cleansed from his sins,(4) or whether he shall be admonished, and the admonition shall profit him? (5)The man who is wealthy (6) thou receivest respectfully; (7) whereas it is not to be charged on thee that he is not cleansed: (8) but him who cometh unto thee earnestly, (9) seeking his salvation, and who feareth God,(10) dost thou neglect. (11) By no means shouldst thou act thus. Verily, the Qurán is an admonition (12) (and he who is willing retaineth the same); (13)written in volumes honourable, (14) exalted, and pure; (15) by the hands of scribes honoured and just. (16) May man be cursed! What hath seduced him to infidelity? (17) Of what thing doth God create him? (18) Of a drop of seed (19) doth he create him: and he formeth him with proportion; (20) and then facilitateth his passage out of the womb: (21) afterwards he causeth him to die, and layeth him in the grave; (22) hereafter, when it shall please him, he shall raise him to life. (23) Assuredly. He hath not hitherto fully performed what God hath commanded him. (24) Let man consider his food; in what manner it is provided. (25) We pour down water by showers; (26) afterwards we cleave the earth in clefts, (27) and we cause corn to spring forth therein, (28) and grapes and clover, (29) and the olive and the palm, (30) and gardens planted thick with trees, (31) and fruits, and grass, (32) for the use of yourselves and of your cattle. (33) When the stunning sound of the trumpet shall be heard; (34) on that day shall a man fly from his brother, (35) and his mother, and his father, (36) and his wife, and his children. (37) Every man of them, on that day, shall have business of his own sufficient to employ his thoughts. (38) On that day the faces of some shall be bright, (39) laughing, and joyful; (40) and upon the faces of others, on that day, shall there be dust; (41) darkness shall cover them. (42) These are the unbelievers, the wicked.

CHAPTER LXXXI.

ENTITLED SURAT AL TAKWÍR (THE FOLDING UP).

Revealed at Makkah.

INTRODUCTION.

The title of this chapter is taken from the first verse. The only matter worthy of notice here is the allusion it makes to the vision of Gabriel which Muhammad claimed he had in Mount Hira. This vision is here referred to as a Divine attestation to his apostleship. Noeldeke thinks this vision to have been “a night vision,” and, from vers. 15-18, he concludes “the revelation took place toward the end of the night, when the light of the stars was waning and the dawn about to break.”

Probable Date of the Revelations.

What is said in this chapter of Muhammad’s vision is so like the statement of chapter liii. as to suggest that the date is probably the same. The style and language agrees very well with this opinion.

Principal Subjects.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) When the sun shall be folded up; (2) and when the stars shall fall; (3) and when the mountains shall be made to pass away; (4) and when the camels ten months gone with young shall be neglected; (5) and when the wild beasts shall be gathered together; (6) and when the seas shall boil: (7) and when the souls shall be joined again to their bodies:(8) and when the girl who hath been buried alive shall be asked (9) for what crime she was put to death; (10) and when the books shall be laid open; (11) and when the heaven shall be removed; (12) and when hell shall burn fiercely: (13) and when Paradise shall be brought near: (14) every soul shall know what it hath wrought. (15) Verily I swear by the stars which are retrograde, (16) which move swiftly, and which hide themselves; (17) and by the night, when it cometh on; (18) and by the morning, when it appeareth; (19) that these are the words of an honourable messenger, (20) endued with strength, of established dignity in the sight of the possessor of the throne, (21) obeyed by the angels under his authority, and faithful: (22) and your companion Muhammad is not distracted. (23) He had already seen him in the clear horizon: (24) and he suspected not the secrets revealed unto him.(25) Neither are these the words of an accursed devil. (26) Whither, therefore, are you going? (27) This is no other than an admonition unto all creatures; (28) unto him among you who shall be willing to walk uprightly; (29) but ye shall not will, unless God willeth, the Lord of all creatures.

CHAPTER LXXXII.

ENTITLED SURAT AL INFITÁR (THE CLEAVING IN SUNDER).

Revealed at Makkah.

INTRODUCTION.

This chapter is typical of the Suras first enunciated at Makkah. The burden of the Prophet is the unbelief of man in the doctrine of a future judgment, in which God shall reward the righteous and punish the wicked.

Probable Date of the Revelations.

Nothing more definite can be said as to the date of this chapter than that it is one of the earliest Makkan Suras. Noëldeke places it immediately before chapter lxxxi.

Principal Subjects.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) When the heaven shall be cloven in sunder; (2) and when the stars shall be scattered; (3) and when the seas shall be suffered to join their waters; (4) and when the graves shall be turned upside down: (5) every soul shall know what it hath committed, and what it hath omitted. (6) O man, what hath seduced thee against thy gracious Lord,(7) who hath created thee, and put thee together, and rightly disposed thee? (8) In what form he pleased hath he fashioned thee. (9) Assuredly. But ye deny the last judgment as a falsehood. (10) Verily there are appointed over you guardian angels, (11) honourable in the sight of God, writing down your actions, (12) who know that which ye do. (13) The just shall surely be in a place of delight, (14) but the wicked shall surely be in hell; (15) they shall be cast therein to be burned, on the day of judgment, (16) and they shall not be absent therefrom for ever. (17) What shall cause thee to understand what the day of judgment is?(18) Again, what shall cause thee to understand what the day of judgment is?(19)It is a day whereon one soul shall not be able to obtain anything in behalf of another soul; and the command on that day shall be God’s.

CHAPTER LXXXIII.

ENTITLED SURAT AL TATFÍF (THOSE WHO GIVE SHORT MEASURE).

Revealed at Makkah.

INTRODUCTION.

This chapter opens with a philippic against the use of false weights and measures. Woes are then pronounced against those who charge their prophets with imposture, while the believers are comforted by a description of the joys which await them in Paradise. The infidels may with mocking and jesting taunt the Muslims now, but the time will come when the Muslims shall laugh at the infidels as they look down from the couches of Paradise upon their writhings in hell-fire.

Probable Date of the Revelations.

Muslim authors differ as to the location of this chapter. Some hold (Itqán, 37) that vers. 1-6 only are Madínic, others that the whole chapter is Madínic Itqán, 28, 55). According to others, this is the last Makkan Sura, or the first Madínic, or revealed between Makkah and Madína. Noeldeke and Muir alike place it among the early Makkan Suras, making the date to be about the fourth year of Muhammad’s public ministry.

Principal Subjects.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) Woe be unto those who give short measure or weight; (2) who, when they receive by measure from other men, take the full; (3) but when they measure unto them, or weigh unto them, defraud! (4) Do not these think they shall be raised again (5) at the great day, (6) the day whereon mankind shall stand before the Lord of all creatures? (7) By no means. Verily the register of the actions of the wicked is surely in Sajjín. (8) And what shall make thee to understand what Sajjín is? (9) It is a book distinctly written. (10) Woe be on that day unto those who accused the prophets of imposture, (11) who denied the day of judgment as a falsehood! (12) And none denieth the same as a falsehood except every unjust and flagitious person, (13) who, when our signs are rehearsed unto him, saith, They are fables of the ancients. (14) By no means; but rather their lusts have cast a veil over their hearts. (15) By no means. Verily they shall be shut out from their Lord on that day; (16) and they shall be sent into hell to be burned: (17) then shall it be said unto them by the infernal guards, This is what ye denied as a falsehood. (18) Assuredly. But the register of the actions of the righteous is Illíyún: (19) and what shall cause thee to understand what Illíyún is? (20) It is a book distinctly written: (21) those who approach near unto God are witnesses thereto. (22) Verily the righteous shall dwell among delights: (23) seated on couches, they shall behold objects of pleasure; (24) thou shalt see in their faces the brightness of joy. (25) They shall be given to drink of pure wine, sealed; (26) the seal whereof shall be musk: and to this let those aspire who aspire to happiness:(27) and the water mixed therewith shall be of Tasním, (28) a fountain whereof those shall drink who approach near unto the divine presence. (29) They who act wickedly laugh the true believers to scorn, (30) and when they pass by them, they wink at one another; (31) and when they turn aside to their people, they turn aside making scurrilous jests; (32) and when they see them, they say, (33) Verily these are mistaken men. But they are not sent to be keepers over them. (34) Wherefore one day the true believers, in their turn, shall laugh the infidels to scorn: (35) lying on couches, they shall look down upon them in hell. (36) Shall not the infidels be rewarded for that which they have done?

CHAPTER LXXXIV.

ENTITLED SURAT AL INSHIQÁQ (THE RENDING IN SUNDER).

Revealed at Makkah.

INTRODUCTION.

This chapter begins with very much the same language, and the style and composition throughout is much the same, as that of chapters lxxxi. and lxxxii. We cannot, therefore, err much if we regard the

Probable Date of the Revelations

to be about the same. With this opinion both Muir and Noëldeke seem to agree, as these chapters are brought quite near together in their chronological lists.

Principal Subjects.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) When the heaven shall be rent in sunder, (2) and shall obey its Lord, and shall be capable thereof;(3) and when the earth shall be stretched out, (4) and shall cast forth that which is therein, and shall remain empty, (5) and shall obey its Lord, and shall be capable thereof:(6) O man verily labouring thou labourest to meet thy Lord, and thou shalt meet him. (7) And he who shall have his book given into his right hand (8) shall be called to an easy account, (9) and shall turn unto his family with joy; (10) but he who shall have his book given him behind his back (11) shall invoke destruction to fall upon him, (12) and he shall be sent into hell to be burned; (13) because he rejoiced insolently amidst his family on earth. (14) Verily he thought he should never return unto God: (15) yea, verily, but his Lord beheld him. (16) Wherefore I swear by the redness of the sky after sunset, (17) and by the night, and the animals which it driveth together, (18) and by the moon when she is in the full, (19) ye shall surely be transferred successively from state to state. (20) What aileth them, therefore, that they believe not the resurrection,(21) and that, when the Qurán is read unto them, they worship not? (22) Yea, the unbelievers accuse the same of imposture; (23) but God well knoweth the malice which they keep hidden in their breasts. (24) Wherefore denounce unto them a grievous punishment, (25) except those who believe and do good works: for them is prepared a never-failing reward.

CHAPTER LXXXV.

ENTITLED SURAT AL BURÚJ (THE CELESTIAL SIGNS).

Revealed at Makkah.

INTRODUCTION.

The first seven verses of this chapter are generally supposed to refer to the persecution of the Christians in Najrán by the cruel king Dhú Nawás. Geiger, however, and after him Noëldeke, adopts the opinion of al Bogháwi that the three men in the furnace (Dan. iii.) are here alluded to.

Vers. 8 and 11, says Noeldeke, “have probably been added later on by Muhammad himself, as they differ from the other verses, with which they are otherwise connected, by reason of a greater length, a more diffuse style, and a somewhat modified rhyme.” The term múminát (female believers) does not occur in any but the latest chapters of the Qurán.

Probable Date of the Revelations.

The chapter, excepting perhaps vers. 8-11, is of Makkan origin. Noëldeke assigns it to the earlier half of his first period.

Principal Subjects.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) By the heaven adorned with signs; (2) by the promised day of judgment;(3) by the witness and the witnessed; (4) cursed were the contrivers of the pit, (5) of fire supplied with fuel; (6) when they sat around the same, (7) and were witnesses of what they did against the true believers, (8) and they afflicted them for no other reason but because they believed in the mighty, the glorious God, (9) unto whom belongeth the kingdom of heaven and earth; and Godis witness of all things. (10) Verily for those who persecute the true believers of either sex, and afterwards repent not, is prepared the torment of hell; and they shall suffer the pain of burning. (11) But for those who believe, and do that which is right, are destined gardens beneath which rivers flow: this shall be great felicity. (12) Verily the vengeance of thy Lordis severe. (13) He createth, and he restoreth to life: (14) he is inclined to forgive, and gracious; (15) the possessor of the glorious throne, (16) who effecteth that which he pleaseth. (17) Hath not the story of the hosts (18) of Pharaoh and of Thamúd reached thee? (19) Yet the unbelievers cease not to accuse the divine revelations of falsehood; (20) but God encompasseth them behind, that they cannot escape. (21) Verily that which they reject is a glorious Qurán; (22)the original whereof is written in a table kept in heaven.

CHAPTER LXXXVI.

ENTITLED SURAT AL TÁRIQ (THE STAR WHICH APPEARED BY NIGHT).

Revealed at Makkah.

INTRODUCTION.

According to al Wakídí, the first three verses of this chapter, which, by the way, give it a title, were revealed when Abu Tálib was frightened by seeing a shooting star. This story receives some colouring from the mention of the guardian angel in ver. 4, as the shooting stars were supposed to be darts cast at the devils by the angels guarding the gates of heaven. Noëldeke, however, thinks the words point to a planet or fixed star.

This chapter seems to us to be composed of two small Suras or fragments of Suras, vers. 11-17 being the second, belonging to a later period, because of the mention of plots against Muhammad, which point to the time preceding the first emigration to Abyssinia.

Probable Date of the Revelations.

The first part of this chapter certainly belongs to the earliest period of Muhammad’s ministry. Muir and Noëldeke place the whole chapter there; but, for the reason stated above, we prefer to regard vers. 11-17 as belonging to about the fourth year of the ministry at Makkah.

Principal Subjects.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) By the heaven, and that which appeareth by night: (2) but what shall cause thee to understand what that which appeareth by night is?(3)it is the star of piercing brightness: (4) every soul hath a guardian set over it. (5) Let a man consider, therefore, of what he is created. (6) He is created of seed poured forth, (7) issuing from the loins and the breast-bones. (8) Verily God is able to restore him to life,(9) the day whereon all secret thoughts and actions shall be examined into; (10) and he shall have no power to defend himself, nor any protector. (11) By the heaven which returneth the rain, (12) and by the earth which openeth to let forth vegetables and springs, (13) verily this is a discourse distinguishing good from evil, (14) and it is not composed with lightness, (15) Verily the infidels are laying a plot to frustrate my designs; (16) but I will lay a plot for their ruin. (17) Wherefore, O Prophet, bear with the unbelievers! let them alone a while.

CHAPTER LXXXVII.

ENTITLED SURAT AL ÁLÁ (THE MOST HIGH).

Revealed at Makkah.

INTRODUCTION.

In some editions the title of this chapter is “Praise.” The matter of these revelations is considered to be so precious as to vouchsafe to every reader ten celestial blessings for every letter in the books of Abraham, Moses, and Muhammad!

This chapter professes especially to encourage the Prophet, promising him help to rehearse and remember the revelations, except such portions as it might please God to suppress. Thus early do we find mention of the very convenient law of abrogation. This fact, together with the statement in the last verse that the Qurán is attested by the Scriptures of Abraham and Moses, arouses the suspicion that vers. 7 and 18, 19, have been inserted at a later period; but if so, the additions were made by Muhammad himself.

Probable Date of the Revelations.

Some Muslim writers, comparing vers. 1 and 15, and inferring that the five daily prayers are here alluded to, have concluded this chapter to be Madínic. Ver. 6, referring to Muhammad’s purpose to preach the Qurán publicly, together with the style and language of the chapter, shows it to be early Makkan. This can hardly apply to vers. 7, 18, and 19, for reasons given above. Noëldeke places the chapter immediately after chapter lxviii. in his chronological list of Suras.

Principal Subjects.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) Praise the name of thy Lord, the Most High, (2) who hath created (3) and completely formed his creatures, and who determineth them to various ends, and directeth them to attain the same; (4) and who produceth the pasture for cattle, (5) and afterwards rendereth the same dry stubble of a dusky hue. (6) We will enable thee to rehearse our revelations; and thou shalt not forget any part thereof,(7) except what God shall please; for he knoweth that which is manifest and that which is hidden. (8) And we will facilitate unto thee the most easy way. (9) Wherefore admonish thy people, if thy admonition shall be profitable unto them. (10) Whoso feareth God, he will be admonished: (11) but the most wretched unbeliever will turn away therefrom; (12) who shall be cast to be broiled in the greater fire of hell, (13) wherein he shall not die, neither shall he live. (14) Now hath he attained felicity, who is purified by faith, (15) and who remembereth the name of his Lord, and prayeth. (16) But ye prefer this present life; (17) yet the life to come is better, and more durable. (18) Verily, this is written in the ancient books, (19) the books of Abraham and Moses.

CHAPTER LXXXVIII.

ENTITLED SURAT AL GHÁSHIYA (THE OVERWHELMING).

Revealed at Makkah.

INTRODUCTION.

The object of the revelations of this chapter seems to have been to inspire reverence for the Prophet and his teachings by describing the tortures of the wicked in hell. The joys of Paradise are described for the comfort of the poor and as yet despised Muslims of Makkah. Muhammad is only a warner, but the very exhortations to use no force against the unbelievers show that the idea of compulsory conversion of the people was now present in his mind.

Probable Date of the Revelations.

The hint that force might have been used to convert the Quraish (ver. 22) implies strong opposition to Muhammad. This, with the somewhat detailed description of the joys of Paradise, points to a period of Muhammad’s ministry near to and yet preceding the earliest persecutions of the Muslims. This would be, as Noeldeke has it, about the fourth year of the ministry at Makkah.

Principal Subjects.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) Hath the news of the overwhelming day of judgment reached thee? (2) The countenances of some, on that day, shall be cast down; (3) labouring and toiling, (4) they shall be cast into scorching fire to be broiled: (5) they shall be given to drink of a boiling fountain: (6) they shall have no food, but of dry thorns and thistles: (7) which shall not fatten, neither shall they satisfy hunger. (8)But the countenances of others, on that day, shall be joyful; (9) well pleased with their past endeavour: (10) they shall be placed in a lofty garden, (11) wherein thou shalt hear no vain discourse: (12) therein shall be a running fountain; (13) therein shall be raised beds, (14) and goblets placed before them,(15) and cushions laid in order, (16) and carpets ready spread. (17) Do they not consider the camels, how they are created? (18) and the heaven, how it is raised? (19) and the mountains, how they are fixed? (20) and the earth, how it is extended? (21) Wherefore warn thy people; for thou art a warner only: (22) thou art not empowered to act with authority over them. (23) But whoever shall turn back, and disbelieve, (24) God shall punish him with the greater punishment of the life to come. (25) Verily unto us shall they return: (26) then shall it be our part to bring them to account.

CHAPTER LXXXIX.

ENTITLED SURAT AL FAJR (THE DAYBREAK).

Revealed at Makkah.

INTRODUCTION.

This chapter, like almost all the earlier Makkan Suras, opens with a number of oaths, which seem to have been uttered as a kind of warning to call special attention to the solemnity of what was to follow. The fourth verse shows us that Muhammad formed these imprecations with deliberate purpose, and uttered them after careful consideration.

The burden of the preacher’s warning was levelled against the oppression and greed of the rich in his own town. Perhaps they had already begun to treat harshly the slave converts to Islám. However this may be, they are warned by the examples of Ád, Thamúd. and Pharaoh, who were destroyed for their wickedness and oppression. They are also pointed to the judgment-day, when the wicked shall vainly regret their evil deeds. The chapter ends with a call to the believing soul to enter the joy of Paradise.

Probable Date of the Revelations.

Some Muslim writers (Itqán, 29) regard this chapter as Madínic. Noëldeke tells of one author (Hibat Allah) who declares that it was revealed at Makkah in a.h. 8. He, however, regards it as early Makkan, and in his chronological table places it immediately after chapter lxxxviii.

Principal Subjects.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) By the daybreak and ten nights: (2) by that which is double, and that which is single; (3) and by the night when it cometh on: (4) is there not in this an oath formed with understanding? (5) Hast thou not considered how thy Lord dealt with Ád, (6)the people of Iram, adorned with lofty buildings, (7) the like whereof hath not been erected in the land; (8) and with Thamúd, who hewed the rocks in the valley into houses;(9) and with Pharaoh, the contriver of the stakes: (10) who had behaved insolently in the earth, (11) and multiplied corruption therein? (12) Wherefore thy Lord poured on them various kinds of chastisement: (13) for thy Lordis surely in a watch-tower, whence he observeth the actions of men. (14) Moreover, man, when his Lord trieth him by prosperity, and honoureth him, and is bounteous unto him, (15) saith, My Lord honoureth me; (16) but when he proveth him by afflictions and withholdeth his provisions from him, (17) he saith, My Lord despiseth me. (18) By no means: but ye honour not the orphan, (19) neither do ye excite one another to feed the poor; (20) and ye devour the inheritance of the weak, with undistinguishing greediness, (21) and ye love riches with much affection. (22) By no means should ye do thus. When the earth shall be minutely ground to dust: (23) and thy Lord shall come, and the angels rank by rank; (24) and hell, on that day, shall be brought nigh: on that day shall man call to remembrance his cril deeds: but how shall remembrance avail him? (25) He shall say, Would to God that I had heretofore done good works in my lifetime! On that day none shall punish with his punishment; (26) nor shall any bind with his bonds. (27) O thou soul which art at rest, (28) return unto thy Lord, well pleased with thy reward, and well-pleasing unto God: (29) enter among my servants; (30) and enter my Paradise.

CHAPTER XC.

ENTITLED SURAT AL BALAD (THE TERRITORY).

Revealed at Makkah.

INTRODUCTION.

This chapter is quoted by Muir in his “Life of Mahomet,” vol. ii. p. 65, to show how earnestly Muhammad at first strove after the truth. According to this author, these revelations, along with those of seventeen more of these short Suras, are not to be regarded as having been proclaimed publicly at the time of composition, but as expressing rather the private thoughts of the inquirer after truth, entertained even years before he set up his claim to be a prophet of God. The eighteen chapters thus described are as follows—103, 100, 99, 91, 106, 1, 101, 95, 102, 104, 82, 92, 105, 89, 90, 93, 94, and 108.

The commentators fancy a definite individual to be addressed in this chapter, and, as usual, they suggest the ubiquitous character of Walíd Ibnal Mughaira. It is better to regard the exhortation here to be addressed to men in general.

Probable Date of the Revelations.

All authorities agree in placing this chapter among the earliest Makkan revelations. It is safe to assign it to the first year of the Call, when, even if written before, it was proclaimed as one of the “signs” to an unbelieving people.

Principal Subjects.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) I swear by this territory, (2) (and thou, O Prophet, residest in this territory), (3) and by the begetter, and that which he hath begotten; (4) verily we have created man in misery. (5) Doth he think that none shall prevail over him? (6) He saith, I have wasted plenty of riches. (7) Doth he think that none seeth him? (8) Have we not made him two eyes, (9) and a tongue, and two lips; (10) and shown him the two highways of good and evil? (11) Yet he attempteth not the cliff. (12) What shall make thee to understand what the cliff is?(13)It is to free the captive; (14) or to feed, in the day of famine, (15) the orphan who is of kin, (16) or the poor man who lieth on the ground. (17) Whoso doth this, and is one of those who believe, and recommend perseverance unto each other, and recommend mercy unto each other; (18) these shall be the companions of the right hand. (19) But they who shall disbelieve our signs shall be the companions of the left hand: (20) above them shall be arched fire.

CHAPTER XCI.

ENTITLED SURAT AL SHAMS (THE SUN).

Revealed at Makkah.

INTRODUCTION.

The first ten verses of this chapter are very similar in style and rhythm to chap. xc., and may with it be numbered among what Muir calls the “Soliloquies.” In regard to the following verses, however, we think that, owing to the change in style, they must be relegated to a later period. This illustrates how the Prophet revised and improved the revelations in later years, for we can hardly refer the additions to these short chapters to the compilers.

Probable Date of the Revelations.

The first part of this chapter may well be classed along with the preceding chapter as a revelation of the first year of Muhammad’s ministry. The allusion to imposture in the latter part of the chapter, however, points to the third and fourth year of the Call.

Principal Subjects.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) By the sun, and its rising brightness; (2) by the moon, when she followeth him; (3) by the day, when it showeth his splendour; (4) by the night, when it covereth him with darkness; (5) by the heaven, and him who built it; (6) by the earth, and him who spread it forth; (7) by the soul, and him who completely formed it, (8) and inspired into the same its faculty of distinguishing and power of choosing wickedness and piety; (9) now is he who hath purified the same happy; (10) but he who hath corrupted the same is miserable. (11) Thamúd accused their prophet Sâlih of imposture, through the excess of their wickedness: (12)(12) when the wretch among them was sent to slay the camel;(13) and the Apostle of God said unto them, Let alone the camel of God, and hinder not her drinking. (14) But they charged him with imposture, and they slew her. Wherefore their Lord destroyed them for their crime, and made their punishment equal unto them all:(15) and he feareth not the issue thereof.

CHAPTER XCII.

ENTITLED SURAT AL LAIL (THE NIGHT).

Revealed at Makkah.

INTRODUCTION.

“Jaláluddín,” says Sale, “thinks this whole description belongs peculiarly to Abu Baqr; for when he had purchased Bilál, the Ethiopian (afterwards the Prophet’s Muadhdhin, or crier to prayers), who had been put to the rack on account of his faith, the infidels said he did it only out of a view of interest; upon which this passage was revealed.”

The style and language of this chapter are, however, against this explanation. It is best, therefore, to regard the whole as addressed to Muhammad’s hearers generally.

Probable Date of the Revelations.

Muir places this chapter among the “Soliloquies;” but this chapter seems to me to be ruled out of that category by the statements of ver. 14 seq., where Muhammad appears as a warner, and therefore is entered upon his pubic ministry. The whole must, however, be assigned to an early date.

Principal Subjects.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) By the night, when it covereth all things with darkness; (2) by the day, when it shineth forth; (3) by him who hath created the male and the female: (4) verily your endeavour is different. (5) Now whoso is obedient and feareth God, (6) and professeth the truth of that faith which is most excellent; (7) unto him will we facilitate the way to happiness: (8) but whoso shall be covetous, and shall be wholly taken up with this world, (9) and shall deny the truth of that which is most excellent; (10) unto him will we facilitate the way to misery; (11) and his riches shall not profit him when he shall fall headlong into hell. (12) Verily unto us appertaineth the direction of mankind; (13) and ours is the life to come and the present life. (14) Wherefore I threaten you with fire which burneth fiercely, (15) which none shall enter to be burned except the most wretched, (16) who shall have disbelieved and turned back. (17) But he who strictly bewareth idolatry and rebellion shall be removed far from the same; (18) who giveth his substance in alms, (19) and by whom no benefit is bestowed on any, that it may be recompensed, (20) but who bestoweth the same for the sake of his Lord, the Most High, (21) and hereafter he shall be well satisfied with his reward.

CHAPTER XCIII.

ENTITLED SURAT AL ZUHÁ (THE BRIGHTNESS).

Revealed at Makkah.

INTRODUCTION

A striking peculiarity of this chapter, and also of the next one, is that it is addressed throughout to Muhammad himself. The following is a summary of the reasons assigned by Muslim tradition why it was revealed. “It is related,” says Sale, “that no revelation having been vouchsafed to Muhammad for several days in answer to some questions put to him by the Quraish, because he had confidently promised to resolve them the next day, without adding the exception, ‘If it please God’ (chap. xviii. 23), or because he had repulsed an importunate beggar, or else because a dead puppy lay under his seat, or for some other reason, his enemies said that God had left him; whereupon this chapter was sent down for his consolation.”

The traditions, however, are founded on the attempt to explain or illustrate the text. The most that can be said is that the chapter indicates the mental depression of the Prophet in the early and unsuccessful period of his ministry.

Probable Date of the Revelations.

Both Muir and Noëldeke assign this chapter to a very early date, the former placing it after chap. xc., and the latter after chap. xciv. in chronological order.

Principal Subjects.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) By the brightness of the morning; (2) and by the night, when it groweth dark: (3) thy Lord hath not forsaken thee, neither doth he hate thee. (4) Verily the life to come shall be better for thee than this present life: (5) and thy Lord shall give thee a reward wherewith thou shalt be well pleased. (6) Did he not find thee an orphan, and hath he not taken care of thee?(7) And did he not find thee wandering in error, and hath he not guided thee into the truth? (8) And did he not find thee needy, and hath he not enriched thee?(9) Wherefore oppress not the orphan: (10) neither repulse the beggar: (11) but declare the goodness of thy Lord.

CHAPTER XCIV.

ENTITLED SURAT AL INSHIRÁH (HAVE WE NOT OPENED?).

Revealed at Makkah.

INTRODUCTION.

Like the preceding chapter, this one is addressed to Muhammad himself. It was probably intended to express the encouragement he received from the sense of God’s presence with him.

Probable Date of the Revelations.

Since this chapter seems to be closely connected with the one preceding, it is obviously of about the same date.

Principal Subjects.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) Have we not opened thy breast; (2) and eased thee of thy burden, (3) which galled thy back; (4) and raised thy reputation for thee? (5) Verily a difficulty shall be attended with ease. (6) Verily a difficulty shall be attended with ease. (7) When thou shalt have ended thy preaching; labour to serve God in return for his favours: (8) and make thy supplication unto thy Lord.

CHAPTER XCV.

ENTITLED SURAT AL TÍN (THE FIG).

Revealed at Makkah.

INTRODUCTION.

This chapter contains what seems to be one of the earliest notices of the judgment-day in the Qurán. Indeed, if vers. 7 and 8 are rightly understood as addressed to Muhammad himself, we may regard this Sura as giving expression to his own apprehension of the doctrine of the judgment-day taught in the Qurán.

Probable Date of the Revelations.

Some Muslim writers, blindly following traditions manufactured to illustrate the Qurán, have declared this chapter to be Madínic. But the statement of the third verse, to say nothing of language and style, plainly points to Makkah. Noëldeke places it immediately after chap. lxxxv.

Principal Subjects.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) By the fig and the olive; (2) and by Mount Sinai, (3) and this territory of security; (4) verily we created man of a most excellent fabric; (5) afterwards we rendered him the vilest of the vile: (6) except those who believe and work righteousness; for they shall receive an endless reward. (7) What, therefore, shall cause thee to deny the day of judgment after this? (8) Is not God the most wise judge?

CHAPTER XCVI.

ENTITLED SURAT AL ALAQ (CONGEALED BLOOD).

Revealed at Makkah.

INTRODUCTION.

The five first verses of this chapter are generally regarded as the first revelation of the Qurán. Like the first verses of chap. lxxiv., these were connected with a vision of Gabriel. These two visions are referred to in chap. lxxxi. as the ground of Muhammad’s assurance that he was truly a prophet of the Lord.

As to the vision in which Muhammad heard these five verses summoning him to the prophetic office, one tradition regards it as a real occurrence, while another tradition, said to have emanated from the same source, declares the whole incident to have been a dream. The former of these traditions is that of Urwa Ibn al Zubair, received from Ayesha, who heard it from Muhammad many years after the event. It is given as follows by Noëldeke:—“The revelation commenced with real dreams, which illuminated Muhammad like the glow of the dawn. Thereupon he retired to the solitude of Mount Hirá. When he had spent some time there in devotion, the angel appeared to him and said, ‘Read!’ Muhammad answered, ‘I cannot read.’ Thereupon the angel pressed him mightily, and repeated the command. This was all repeated three times, when at last the angel pronounced these five verses. Muhammad was greatly frightened at seeing this, and hastened to his wife, Khadíja, who comforted him.”

The other tradition, which represents this vision as simply a dream, is found in Ibn Hishaám, 151, on the authority of Umar Ibn Qatáda. In this tradition it is said that “when Muhammad woke up, the words of the revelation were impressed upon his heart.”

After noticing briefly the views of Weil, who thinks Muhammad received in these verses the direction to read publicly a revelation previously given, and who is followed by Muir,—and of Sprenger, who thinks that Muhammad was here commanded to “read the holy books of the Jews and Christians,”—Noëldeke, “following the import of the text, and keeping in mind the tradition, without considering its embellishment,” explains the origin of these verses as follows:—“Muhammad, having for some time led an ascetic life in solitude, and having wrought himself up by means of meditation and inner struggles to that condition which is adapted to apparitions, feels himself at last induced by a dream or vision definitely to undertake the work of proclaiming what he had recognised as the truth—in other words, to proclaim himself a prophet. This call to take up this work assumed in his mind the form of the first revelation, the drift of which is, ‘Preach to thy fellow-men that which thou hast learned (above all, the unity of God), in the name of thy Lord, who has raised man from the smallest beginning to a higher level, and who therefore may help also thee. Proclaim to them the truth, since thy Lord is the Mighty One who has taught man the art of writing, formerly unknown to thee, and who thereby has furnished thee with a powerful instrument to spread the faith.” Noëldeke rejects the position of Weil and Muir, but both his own explanation and the former of the traditions quoted above, which he regards as the most important, seem to me to require the supposition of a period preceding this vision during which Muhammad felt himself drawn toward the prophetic office. The tradition distinctly mentions dreams which occurred previous to this vision, and that the result of these dreams was the awakening of the spirit of inspiration. Granting, then, that these verses are the first of the Qurán, and that the “Soliloquies” of Muir should follow in chronological order, having now been proclaimed in public for the first time, may they not still represent the thoughts of Muhammad during these years of doubt and uncertainty?

As to the remainder of the chapter, it is said to refer to the opposition of Abu Jahl to the Muslim cause, and must therefore have been added by Muhammad at a later date.

Probable Date of the Revelations.

The date of the first five verses of this chapter, being the first part of the Qurán, would be the celebrated Night of Power, which occurred in the month of Ramadhán. The remaining verses are of later origin.

Principal Subjects.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) Read, in the name of thy Lord, who hath created all things;(2) who hath created man of congealed blood. (3) Read by thy most beneficent Lord; (4) who taught the use of the pen; (5) who teacheth man that which he knoweth not. (6) Assuredly. Verily man becometh insolent, (7) because he seeth himself abound in riches. (8) Verily unto thy Lordshall be the return of all.(9) What thinkest thou as to him who forbiddeth (10)our servant when he prayeth? (11) What thinkest thou; if he follow the right direction; (12) or command piety? (13) What thinkest thou; if he accuse the divine revelations of falsehood, and turn his back? (14) Doth he not know that God seeth? (15) Assuredly. Verily, if he forbear not, we will drag him by the forelock, (16) the lying, sinful forelock. (17) And let him call his council to his assistance;(18) we also will call the infernal guards to cast him into hell. (19) Assuredly. Obey him not: but continue to adore God, and draw nigh unto him.

CHAPTER XCVII.

ENTITLED SURAT AL QADR (NIGHT OF POWER).

Revealed at Makkah.

INTRODUCTION.

“The word ‘al Qadr,’ ” says Sale, “signifies ‘power,’ and ‘honour’ or ‘dignity,’ and also the ‘divine decree;’ and the night is so named either from its excellence above all other nights in the year, or because, as the Muhammadans believe, the ‘divine decrees’ for the ensuing year are annually on this night fixed and settled, or taken from the ‘preserved table’ by God’s throne, and given to the angels to be executed. On this night Muhammad received his first revelations, when the Qurán, say the commentators, was sent down from the aforesaid table, entire and in one volume, to the lowest heaven, from whence Gabriel revealed it to Muhammad by parcels, as occasion required.”

Muir, in his Life of Mahomet, vol. ii. p. 138, note, says that that which was sent down to Muhammad was more likely “a clear and vivid view of divine truth, which that night burst upon his mind.”

Probable Date of the Revelations.

All authorities agree that this chapter belongs to the earliest Makkan period. Noëldeke places it immediately after chap. xciii.

Principal Subjects.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) Verily we sent down the Qurán in the night of al Qadr. (2) And what shall make thee understand how excellent the night of al Qadr is?(3) The night of al Qadr is better than a thousand months. (4) Therein do the angels descend, and the spirit of Gabriel also, by the permission of their Lord,with his decrees concerning every matter. (5) It is peace until the rising of the morn.

CHAPTER XCVIII.

ENTITLED SURAT AL BAIYANA (THE EVIDENCE).

Revealed at Madína.

INTRODUCTION.

This chapter has been thought by some authors to be of Makkan origin, but this opinion has nothing in its favour beyond the fact that it is found among Makkan revelations. We find herein all three of the Madína parties, Idolaters, Jews, and Christians, mentioned; while the style, language, and contents all point to Madína.

This chapter tells of the divisions and disputes which arose among the different religious sects at Madína, owing to some individuals from each party having become Muslims.

Probable Date of the Revelations.

The mention of disputes having arisen among the Jews and Christians owing to the proclamation of Islám at Madína, points to an early period at Madína as the date of this chapter. The same may be inferred from that kindly spirit in which allusion is made to the Jews, who were so soon separated from the Prophet by bitterest enmity. For reasons like these, Noëldeke places this chapter immediately after chap. ii. in his chronological list of Suras.

Principal Subjects.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) The unbelievers among those to whom the Scriptures were given, and among the idolaters, did not stagger until the clear evidence had come unto them: (2) an apostle from God, rehearsing unto them pure books of revelations, wherein are contained right discourses. (3) Neither were they unto whom the Scriptures were given divided among themselves until after the clear evidence had come unto them. (4) And they were commanded no other in the Scriptures than to worship God, exhibiting unto him the pure religion, and being orthodox; and to be constant at prayer, and to give alms; and this is the right religion. (5) Verily those who believe not, among those who have received the Scriptures, and among the idolaters, shall be cast into the fire of hell, to remain therein for ever. These are the worst of creatures. (6) But they who believe and do good works, these are the best of creatures: (7) their reward with their Lordshall be gardens of perpetual abode, through which rivers flow; they shall remain therein for ever. (8) God will be well pleased in them; and they shall be well pleased in him. This is prepared for him who shall fear his Lord.

CHAPTER XCIX.

ENTITLED SURAT AL ZILZÁL (THE EARTHQUAKE).

Revealed at Makkah.

INTRODUCTION.

Owing to the rhetorical style of the first verses, this chapter has been considered by some to be Madínic, but the received opinion is that it is Makkan. It appears to be a mere fragment of a Sura.

Probable Date of the Revelations.

Little can be discovered as to the date of this chapter beyond the fact that it belongs to the earliest period of Muhammad’s ministry at Makkah.

Principal Subjects.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) When the earth shall be shaken by an earthquake, (2) and the earth shall cast forth her burdens; (3) and a man shall say, What aileth her? (4) On that day the earth shall declare her tidings, (5) for that day thy Lord will inspire her. (6) On that day men shall go forward in distinct classes, that they may behold their works. (7) And whoever shall have wrought good of the weight of an ant, shall behold the same. (8) And whoever shall have wrought evil of the weight of an ant, shall behold the same.

CHAPTER C.

ENTITLED SURAT AL ADIYÁT (THE WAR-HORSES WHICH RUN SWIFTLY).

Revealed at Makkah.

INTRODUCTION.

Some Muslim writers, imagining that the first verses of this chapter refer to the camels employed by Muhammad in warfare, have erroneously classified it as Madínic.

The purport of the revelations is that God will certainly bring to light the secret thoughts of covetous and worldly men.

Probable Date of the Revelations.

On this subject nothing more can be said than that this chapter belongs to an early period of the ministry of Muhammad at Makkah.

Principal Subjects.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) By the war-horses which run swiftly to the battle, with a panting noise; (2) and by those which strike fire, by dashing their hoofs against the stones;(3) and by those which make a sudden incursion on the enemy early in the morning, (4) and therein raise the dust, (5) and therein pass through the midst of the adverse troops: (6) verily man is ungrateful unto his Lord; (7) and he is witness thereof; (8) and he is immoderate in the love of worldly good. (9) Doth he not know, therefore, when that which is in the graves shall be taken forth, (10) and that which is in men’s breasts shall be brought to light, (11) that their Lordwill, on that day, be fully informed concerning them?

CHAPTER CI.

ENTITLED SURAT AL QÁRÍA (THE STRIKING).

Revealed at Makkah.

INTRODUCTION.

The name given to the judgment-day, which is made the title of this chapter, is translated “smiting” by Palmer and “blow” by Rodwell. It describes or designates the great day of assizes, not because it will “strike the hearts of all creatures with terror,” as Sale has it, but because on that day the wicked will receive the stroke of justice from an angry God.

Probable Date of the Revelations.

All authorities regard this chapter as of Makkan origin. Noëldeke and Muir alike assign it a place among the earliest revelations of the Qurán.

Principal Subjects.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) The striking! (2) What is the striking? (3) And what shall make thee to understand how terrible the striking will be? (4) On that day men shall be like moths scattered abroad, (5) and the mountains shall become like carded wool of various colours driven by the wind. (6) Moreover, he whose balance shall be heavy with good works, (7) shall lead a pleasing life: (8) but as to him whose balance shall be light, (9) his dwelling shall be the pit of hell. (10) What shall make thee to understand how frightful the pit of hell is? (11) It is a burning fire.

CHAPTER CII.

ENTITLED SURAT AL TAKÁSUR (THE EMULOUS DESIRE OF MULTIPLYING).

Revealed at Makkah.

INTRODUCTION.

This chapter is a sort of philippie directed against the covetousness and self-seeking of the Quraish, so often animadverted on in the Qurán. For this reason, perhaps, the judgment-day is referred to only to warn the wicked, and not, as usual, to comfort the righteous. We have given the explanation of this chapter found in Muslim commentators in Sale’s note quoted below, though regarding it as a pure fiction.

Probable Date of the Revelations.

Like chap. ci., this one also belongs to the earliest period of the ministry at Makkah.

Principal Subjects.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) The emulous desire of multiplying riches and children employeth you, (2) until ye visit the graves. (3) By no means should ye thus employ your time: hereafter shall ye know your folly. (4) Again, by no means: hereafter shall ye know your folly. (5) By no means: if ye knew the consequence hereof with certainty of knowledge, ye would not act thus. (6) Verily ye shall see hell: (7) again, ye shall surely see it with the eye of certainty. (8) Then shall ye be examined, on that day, concerning the pleasures with which ye have amused yourselves in this life.

CHAPTER CIII.

ENTITLED SURAT AL ASAR (THE AFTERNOON).

Revealed at Makkah.

INTRODUCTION.

This chapter seems to be merely a remnant of some longer Sura. Muir places it at the head of his chronological list of Suras, and therefore first among Muhammad’s soliloquies. As to the

Probable Date of the Revelations,

the most that we can say is that the chapter belongs to the number of the early Makkan Suras.

Principal Subjects.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) By the afternoon; (2) verily man employeth himself in that which will prove of loss: (3) except those who believe and do that which is right; (4) and who mutually recommend the truth, and mutually recommend perseverance unto each other.

CHAPTER CIV.

ENTITLED SURAT AL HAMZA (THE SLANDERER).

Revealed at Makkah.

INTRODUCTION.

This chapter is also a philippic against the enemies of Muhammad, who, hearing his pious ejaculations, spoke of him as a madman or as one possessed of an evil spirit. It is probable that some person is specially intended, as the commentators will have it, though the application of the chapter is also general.

Like chap. ii., there is mention of the righteous in speaking of future judgment. The

Probable Date of the Revelations

is about the same as that of the three preceding chapters.

Principal Subjects.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) Woe unto every slanderer and backbiter, (2) who heapeth up riches, and prepareth the same for the time to come! (3) He thinketh that his riches will render him immortal. (4) By no means. He shall surely be cast into Al Hutama. (5) And who shall cause thee to understand what Al Hutama is?(6)It is the kindled fire of God; (7) which shall mount above the hearts of those who shall be cast therein. (8) Verily it shall be as an arched vault above them (9) on columns of vast extent.

CHAPTER CV.

ENTITLED SURAT AL FÍL (THE ELEPHANT).

Revealed at Makkah.

INTRODUCTION.

This chapter is remarkable for its allusion to an incident in the history of Makkah, as an example of how God deals with His enemies. The inappropriateness of the example, however, will be manifest when we recollect that the army destroyed was an army of “the people of the book,” going to avenge an insult offered their holy place by the idolaters, who are here being warned. The story of the commentators, with its embellishments, is given in Sale’s note quoted below. The chapter is probably a fragment of a longer Sura.

Probable Date of the Revelation.

Noëldeke places this chapter in the first Makkan period, and in his chronological list of Suras it follows chap. cii.

Principal Subject.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) Hast thou not seen how thy Lord dealt with the masters of the elephant? (2) Did he not make their treacherous design an occasion of drawing them into error; (3) and send against them flocks of birds, (4) which cast down upon them stones of baked clay; (5) and render them like the leaves of corn eaten by cattle?

CHAPTER CVI.

ENTITLED SURAT AL QURAISH (THE QURAISH).

Revealed at Makkah.

INTRODUCTION.

Like the preceding chapter, this one also appears to be a mere fragment of a longer Sura. Some writers regard it as a portion of chap. cv. In it Muhammad exhorts the Quraish to thank the Lord of the Kaabah for their commercial blessings, connected with the dispatch of the two annual caravans.

Probable Date of the Revelation.

For reasons already given, the date of this chapter must be the same as that of chap. cv.

Principal Subject.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) For the uniting of the tribe of Quraish; (2) their uniting in sending forth the caravan of merchants and purveyors in winter and summer; (3) let them serve the Lord of this house, who supplieth them with food against hunger, (4) and hath rendered them secure from fear.

CHAPTER CVII.

ENTITLED SURAT AL MÁÚN (NECESSARIES).

Revealed at Makkah.

INTRODUCTION.

This chapter, which is evidently merely a fragment of a longer Sura, deals with those who fail to make their religious practice conform to their profession. The title is taken from the seventh verse. It is also sometimes entitled Dín (Religion), which name is found in the first verse.

Probable Date of the Revelations.

The first part of this chapter is probably Makkan, though Zamaḳhshari, Baidháwi, &c. (Itqán 30) classify the whole chapter as Madínic. Noëldeke places it very early in the first period. Muir fixes it, with more probability, at about the fifth year of Muhammad’s public ministry. Verses 4-7 may also be Makkan, but there is much in favour of their being regarded as Madínic.

Principal Subjects.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) What thinkest thou of him who denieth the future judgment as a falsehood? (2)It is he who pusheth away the orphan; (3) and stirreth not up others to feed the poor. (4) Woe be unto those who pray, (5) and who are negligent at their prayer: (6) who play the hypocrites, (7) and deny necessaries to the needy.

CHAPTER CVIII.

ENTITLED SURAT AL KAUTHAR (ABUNDANCE).

Revealed at Makkah.

INTRODUCTION.

These three verses are said by the best authorities to have been revealed to comfort Muhammad on account of an insult offered him by al Ás Ibn Waíl, who called Muhammad a tailless man, i.e., one having no sons. The opinion of those, who regard the chapter to be Madínic, because they think it refers to the death of Muhammad’s son Ibrahím, is wrong. In such a case the taunt would be ridiculous.

Probable Date of the Revelations.

This chapter is one of the oldest in the Qurán, and therefore it must be placed among the early Makkan Suras.

Principal Subject.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) Verily we have given thee al Kauthar. (2) Wherefore pray unto thy Lord, and slay the victims. (3) Verily he who hateth thee shall be childless.

CHAPTER CIX.

ENTITLED SURAT AL KÁFIRÚN (THE UNBELIEVERS).

Revealed at Makkah.

INTRODUCTION.

This chapter contains the reply of Muhammad to certain of the Quraish who proposed a compromise between Islám and the ancient religion of Makkah, whereby he would concede to their gods an honourable place. Probably the occasion was like that of the lapse described in the notes on chap. xxii. 53.

Probable Date of the Revelation.

Noëldeke places this chapter near the end of the first period of Muhammad’s Makkan ministry, because it predicates a time when the Prophet could have had disputes with the idolaters, and a time after which they could have come to him with an offer of compromise. The date would therefore be about the fourth or fifth year of the Call.

Principal Subject.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) Say: O unbelievers, (2) I will not worship that which ye worship; (3) nor will ye worship that which I worship. (4) Neither do I worship that which ye worship; (5) neither do ye worship that which I worship. (6) Ye have your religion, and I my religion.

CHAPTER CX.

ENTITLED SURAT AL NASR (ASSISTANCE).

Revealed at Madína.

INTRODUCTION.

This chapter has all the appearance of being a fragment of a Madína Sura. It may, however, have been composed at Makkah, as stated by Muslim, i. 446, and by Waqkídi, who says it was composed after the battle of Hunain. Noëldeke’s opinion is that it was composed when Muhammad was about to march against Makkah, and when he could count with certainty on the successful issue of the campaign. The chapter therefore records Muhammad’s anticipation of the success of his religion.

Probable Date of the Revelation.

The date of this chapter, according to the views expressed above, is about a.h. 8.

Principal Subject.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) When the assistance of God shall come, and the victory; (2) and thou shalt see the people enter into the religion of God by troops; (3) celebrate the praise of thy Lord, and ask pardon of him; for he is inclined to forgive.

CHAPTER CXI.

ENTITLED SURAT AL ABU LAHAB.

Revealed at Makkah.

INTRODUCTION.

This chapter was composed soon after the assembly of the Bani Háshim, called together by Muhammad in order that he might invite them to turn to God and accept of Islám. His uncle, Abd al Uzza Ibn Abdul Muttalib, who was surnamed Abu Lahab, came with others, but discovering the nature of the meeting, cried out, “Let him be damned! Is this all thou hast called us together for?” At these words the whole assembly broke up, as they could see no sense in Muhammad’s speech when he told them he was a “warner sent them before a grievous chastisement.” The words of this chapter contain the curses of Muhammad uttered against Abu Lahab on this occasion.

Probable Date of the Revelation.

Muir and Noëldeke fix the date of this chapter at a very early period of the Prophet’s ministry at Makkah. But surely the intensity of the hatred here manifest between the parties points to a later date. I would say the fourth or fifth year of the Call.

Principal Subject.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) The hands of Abu Lahab shall perish, and he shall perish. (2) His riches shall not profit him, neither that which he hath gained. (3) He shall go down to be burned into flaming fire; (4) and his wife also, bearing wood, (5) having on her neck a cord of twisted fibres of a palm-tree.

CHAPTER CXII.

ENTITLED SURAT AL IḲHLÁS (DECLARATION OF GOD’S UNITY).

Revealed at Makkah.

INTRODUCTION.

“This chapter,” says Sale, “is held in particular veneration by the Muhammadans, and declared by a tradition of their Prophet to be equal in value to a third part of the whole Qurán. It is said to have been revealed in answer to the Quraish, who asked Muhammad concerning the distinguishing attributes of the God he invited them to worship.” Whether, as Muir seems to think, this is the confession of faith adopted by Muhammad immediately after his call to the prophetic office or not, it seems clearly to be one of the earliest chapters of the Qurán.

Probable Date of the Revelation.

Muir places this chapter among the earliest Makkan Suras. Noëldeke places it near the end of the first period, or about the fourth year of the Call. I agree with Muir, inasmuch as a creed of a later date would have been more diffuse in style.

Principal Subject.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) Say, God is one God;(2) the eternal God;(3) he begetteth not, neither is he begotten; (4) and there is not any one like unto him.

CHAPTER CXIII.

ENTITLED SURAT AL FALAQ (THE DAYBREAK).

Revealed at Makkah.

INTRODUCTION.

“The commentators relate,” says Sale, “that Lubaid, a Jew, with the assistance of his daughters, bewitched Muhammad by tying eleven knots on a cord which they hid in a well: whereupon Muhammad falling ill, God revealed this chapter and the following, and Gabriel acquainted him with the use he was to make of them, and of the place where the cord was hidden: according to whose directions the Prophet sent Ali to fetch the cord, and the same being brought, he repeated the two chapters over it, and at every verse (for they consist of eleven) a knot was loosed, till, on finishing the last words, he was entirely freed from the charm.”

This chapter with the next are called by Muslims the al Mauwidhatáni, or Preservative Chapters. They engrave them upon amulets, &c., as charms against evil influences.

Probable Date of the Revelations.

We cannot do better than give the following from Noëldeke:—

“To fix the date of these two Suras (cxiii. and cxiv.) is a most difficult task. This is due to the grotesqueness of the style adopted in such superstitious productions, which allow of no safe conclusion. Indeed, we cannot even be sure these chapters originated before the Hijra. For granting that Muhammad did utter such magic formula in his last years, it assuredly differed from the usual style of the Madína Suras. It is therefore possible that in the tradition, embellished with marvellous excrescences, there is a certain modicum of truth. Possible, however, it is also, as Wiel thinks, that Muhammad applied incantations already existing in order to free himself from the imaginary spell. To such incantations against Satanic influences allusion seems to be made in chaps. xli. 36 and xvi. 160, and in other places. Be this as it may, there can be no doubt that these two Suras have originated at the same time. How difficult the point of chronology is appears evident from the fact that not even Muir, who otherwise fixes the date of each Sura so definitely, ventures to give a decided opinion. He says, indeed, that the date of these Suras is unimportant, but in this he is certainly wrong. It would be of great importance to know certainly the period whereto we might assign these evidences of Muhammad’s superstition.”

The exact date of these chapters cannot therefore be determined. Since, however, such formula as this is alluded to in the Makkan chapters xvi. and xli., I cannot agree with Noëldeke in thinking we cannot decide whether these chapters belong to Makkah. I also think the peculiarity of the style a strong argument in favour of Weil’s suggestion that these formulæ were adopted by Muhammad from incantations already in popular use among the Arabs. The fear of being called a sorcerer would have forbidden Muhammad from adopting anything grotesque at a late date in his ministry.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) Say, I fly for refuge unto the Lord of the daybreak, (2)that he may deliver me from the mischief of those things which he hath created; (3) and from the mischief of the night, when it cometh on; (4) and from the mischief of women blowing on knots; (5) and from the mischief of the envious, when he envieth.

CHAPTER CXIV.

ENTITLED SURAT AL NÁS (MEN).

Revealed at Makkah.

INTRODUCTION.

This chapter so much resembles the one preceding it, that I have recorded all there that need be said. The date may also be regarded as the same.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) Say, I fly for refuge unto the Lord of men, (2) the king of men, (3) the God of men, (4)that he may deliver me from the mischief of the whisperer, who slyly withdraweth, (5) who whispereth evil suggestions into the breasts of men; (6) from genii and men.

Printed byBallantyne, Hanson & Co.

Edinburgh and London

[(1-4) ]The particles being in the feminine, Sale gives an alternate rendering as follows, “By the women who bring forth or scatter children, and by the women bearing a burden in their wombs (or the winds bearing the clouds); by the winds passing swiftly in the air (or the stars moving swiftly in their courses), and by the winds which distribute the rain, &c.”

[(7) ]Paths. “The paths or orbs of the stars, or the streaks which appear in the sky like paths, being thin and extended clouds.”—Sale.

[(8) ]Ye widely differ. “Concerning Muhammad or the Qurán, or the resurrection and the day of judgment, speaking variously and inconsistently of them.”—Sale.

[(17) ]A small part. “Spending the greater part in prayer and religious meditation.”—Sale.

[(22) ]“That is, your food cometh from above, whence proceedeth the change of seasons and rain; and your future reward is also there, that is to say, in Paradise, which is situate above the seven heavens.”—Sale.

[(23) ]According to what ye yourselves speak. “That is, without any doubt or reserved meaning, as ye affirm a truth unto one another.”—Sale.

[(24) ]See chaps. xi. 69, and xv. 51, and notes there.

[(28) ]Fear not. “Some add, that, to remove Abraham’s fear, Gabriel, who was one of these strangers, touched the calf with his wing, and it immediately rose up and walked to its dam; upon which Abraham knew them to be the messengers of God.”—Sale, Baidháwi.

[(33) ]See note on chap. xi. 81.

[(38-46) ]See notes on chaps. xii. 104-136, and xi. 26-60.

[(49) ]Two kinds. “As, for example, male and female, the heaven and the earth, the sun and the moon, light and darkness, plains and mountains, winter and summer, sweet and bitter, &c.”—Sale.

[(52) ]Comp. chap. xxii. 44, 45.

[(54) ]Withdraw from them. This instruction points to Muhammad’s flight to Madína.

[(56) ]Compare with chap. xi. 119.

[(57) ]That they feed me. Alluding to the food offerings presented to the idols.

[(3) ]An expanded scroll. “The book here intended, according to different opinions, is either the book or register wherein every man’s actions are recorded; or the preserved table containing God’s decrees; or the book of the law, which was written by God, Moses hearing the creaking of the pen; or else the Qurán.”—Sale, Baidháwi, Zamaḳhsharí.

[(4) ]The . . . house, i.e., “the Kaabah, so much visited by pilgrims; or, as some rather think, the original model of that house in heaven, called al Duráh, which is visited and compassed by the angels, as the other is by men.”—Sale, Baidháwi.

[(11) ]See note on chap. iii. 185.

[(17-25) ]See note on chap. iii. 15.

[(20) ]Virgins having large black eyes. “This is the earliest mention of the huries or black-eyed girls of Paradise, so famous in the Mahometan system, and which other creeds have singled out as the distinguishing feature of Islám. They were not thought of, at least not introduced into the revelation, till four or five years after Mahomet had assumed the office of prophet.”—Muir’s Life of Mahomet, vol. ii. pp. 141, 142, note.

[(21) ]Every man, &c., i.e., “every man is pledged unto God for his behaviour; and if he does well, he redeems his pledge; but if evil, he forfeits it.”—Sale.

[(30) ]See chap. xxi. 5.

[(33) ]See notes on chaps. xi. 14, and xvi. 105.

[(36) ]They are not . . . persuaded, &c. “For though they confess this with their tongues, yet they deny it by their averseness to render him his due worship.”—Sale.

[(38) ]Have they a ladder, &c. Compare chap. vi. 34, where this taunt is raised against Muhammad by the Quraish.

[(39) ]See notes on chap. xvi. 59-61.

[(42) ]See chap. viii. 30.

[(44) ]A thick cloud. “This was one of the judgments which the idolatrous Makkans defied Muhammad to bring down upon them; and yet, says the text, if they should see a part of the heaven falling on them, they would not believe it till they were crushed to death by it.”—Sale, Baidháwi.

[(45) ]Their day, &c. “At the first sound of the trumpet.”—Sale. See Prelim. Disc., p. 135.

[(47) ]Another punishment. “That is, besides the punishment to which they shall be doomed at the day of judgment, they shall be previously chastised by calamities in this life, as the slaughter at Badr and the seven years’ famine, and also after their death by the examination of the sepulchre.”—Sale, Baidháwi.

[(1) ]By the star. “Some suppose the stars in general, and others the Pleiades in particular, to be meant in this place.”—Sale.

When it setteth. “Or, according to a contrary signification of the verb here used, when it riseth.”—Sale.

[(6) ]One mighty in power. “The Angel Gabriel.”—Sale. “The commentators say that the terms Ruh-ul-Amín (Faithful Spirit) and Shadíd-ul-Quá (Mighty in Power) refer to no other angel or spirit.”—Sell’s Faith of Islám, p. 4.

Taught it him. “The use of the word ‘taught’ . . . and the following expression in Sura lxxv. 18, ‘when we have recited it, then follow thou the recital,’ shows that the Qurán is entirely an objective revelation, and that Muhammad was only a passive medium of communication.”—Sell’s Faith of Islám, p. 4.

[(7) ]And he appeared, &c. “In his natural form, in which God created him, and in the eastern part of the sky. It is said that this angel appeared in his proper shape to none of the prophets except Muhammad, and to him only twice: once when he received the first revelation of the Qurán, and a second time when he took his night journey to heaven; as it follows in the text.”—Sale.

[(8) ]He approached. “In a human shape.”—Sale.

[(9) ]Two bows’ length. “Or, as the word also signifies, two cubits length.”—Sale.

[(11) ]The heart . . . did not falsely represent, &c. That is, Muhammad was not the subject of any illusion, but saw it in reality. He was not mistaken as to what he saw.

We have here then the distinct and positive assertion on the part of Muhammad that he had personal intercourse with the Angel Gabriel. Now was he sincere and truthful in this statement? Did he see something, or did he see nothing? Did he report what he saw in truth, or did he utter a deliberate falsehood? It seems to me clear that the theory of deliberate falsehood is in this case untenable. That he was the subject of some kind of vision must be admitted, whether due to Divine or Satanic influence must be determined by the result. Judged by its fruits, Islám cannot have had God for its author. It is the most powerful of all the opposing influences to the religion of Jesus which have arisen in the world since the day of Pentecost.

Believing that Muhammad had intercourse with some being whom he believed to be Gabriel, and seeing that the effect of these revelations, vouchsafed to Muhammad through this being, or due to the influence which this being wrought upon his mind, was, and still is, to overthrow the faith of the Bible, I, as a Christian, must therefore hold that these visions were due to Satanic influence—Satan, however, revealing himself as an angel of light. This view is not only consistent with what the Bible teaches concerning the character of Satan’s policy in this dispensation (Matt. iv. 1-11, xxiv. 24; 2 Thess. ii. 8-12, and Revelation throughout), but it is the theory which best accounts for the strange history and character of Muhammad himself. See note on chap. iv. 116. See the whole question of the belief of Muhammad in his own inspiration discussed at length in Muir’s Life of Mahomet, vol. ii., Chapter Third.

[(13) ]Another time. Comp. chap. vi. 8, where there is an apparently contradictory statement.

[(14) ]The lote-tree, &c. “This tree, say the commentators, stands in the seventh heaven, on the right hand of the throne of God, and is the utmost bounds beyond which the angels themselves must not pass; or, as some rather imagine, beyond which no creature’s knowledge can extend.”—Sale.

See Rodwell’s note in loco.

[(16) ]That which is covered. “The words seem to signify that what was under this tree exceeded all description and number. Some suppose the whole host of angels worshipping beneath it are intended, and others, the birds which sit on its branches.”—Sale, Baidháwi, Jaláluddín.

[(18) ]He really beheld, &c. “Seeing the wonders both of the sensible and the intellectual world.”—Sale, Baidháwi.

[(19, 20) ]Al Lát, and Al Uzza, and Manáh “Those were three idols of the ancient Arabs, of which we have spoken in the Preliminary Discourse, pp. 38-41.

“As to the blasphemy which some pretend Muhammad once uttered, through inadvertence, as he was reading this passage, see chap. xxii. 53, notes.”—Sale.

See also notes on chaps. iv. 116, and xxii. 74-76.

[(21) ]See chap. xvi. 59, notes.

[(24) ]“That is, shall he dictate to God, and name whom he pleases for his intercessors or for his prophet; or shall he choose a religion according to his own fancy, and prescribe the terms on which he may claim the reward of this life and the next?”—Sale, Baidháwi, Jaláluddín.

[(26) ]Their intercession. See chap. xxi. 28, 29.

[(33) ]Heinous sins . . . lighter faults. See note on chap. iv. 30.

[(35) ]Stoppeth his hand. “This passage, it is said, was revealed on account of Al Walíd Ibn al Mughaira, who, following the Prophet one day, was reviled by an idolater for leaving the religion of the Quraish and giving occasion of scandal; to which he answered, that what he did was out of apprehension of the Divine vengeance: whereupon the man offered, for a certain sum, to take the guilt of his apostasy on himself; and the bargain being made, Al Walíd returned to his idolatry, and paid the man part of what had been agreed on; but afterwards, on further consideration, he thought it too much, and kept back the remainder.”—Sale, Baidháwi.

[(36) ]Is the knowledge of futurity with him. “That is, is he assured that the person with whom he made the above-mentioned agreement will be allowed to suffer in his stead hereafter?”—Sale, Baidháwi.

[(50) ]The dog-star. “Sirius, or the greater dog-star, was worshipped by some of the old Arabs. See Prelim. Disc., p. 38.”—Sale.

[(54) ]Cities . . . turned upside down. “Sodom and the other cities involved in her ruin.”—Sale. See chap. xi. 81, note.

[(57) ]Like the preachers who preceded him. See introduction to chaps. vii., xi., and xxi.

[(1) ]The moon hath been split. “This passage is expounded two different ways. Some imagine the words refer to a famous miracle supposed to have been performed by Muhammad; for it is said that, on the infidels demanding a sign of him, the moon appeared cloven in two, one part vanishing and the other remaining; and Ibn Masúd affirmed that he saw Mount Hará interpose between the two sections. Others think the preter tense is here used in the prophetic style for the future, and that the passage should be rendered, ‘The moon shall be split in sunder;’ for this, they say, is to happen at the resurrection. The former opinion is supported by reading, according to some copies, wa kad inshaqqa ’lqamaro, i.e., ‘since the moon hath already been split in sunder;’ the splitting of the moon being reckoned by some to be one of the previous signs of the last day.”—Sale, Baidháwi.

[(2) ]A powerful charm. “Or, as the participle here used may also signify, ‘a continued series of magic,’ or ‘a transient magic illusion.’ ”—Sale.

[(3) ]They accuse thee . . . of imposture. See notes on chaps. iii. 185. and vii. 203.

Immutably fixed. “Or will reach a final period of ruin or success in this world, and of misery or happiness in the next, which will be conclusive and unchangeable thenceforward for ever.”—Sale, Baidháwi, Zamaḳhshari.

[(4) ]A message, i.e., “the Qurán, containing stories of former nations which have been chastised for their incredulity and threats of a more dreadful punishment hereafter.”—Sale.

[(5, 6) ]This looks like a later Makkan revelation pointing to the withdrawal from Makkah to Madína. It may, however, refer to the withdrawal which took place along with the Ban against the Háshimites.

[(6) ]The summoner shall summon. “That is, when the Angel Israfíl shall call men to judgment.”—Sale.

[(9) ]We here again see how Muhammad represents the former prophets as being like unto himself. See Introduction to chaps. xi. and xxi.

[(10) ]Wherefore avenge me. “This petition was not preferred by Noah till after he had suffered repeated violence from his people; for it is related that one of them having fallen upon him and almost strangled him, when he came to himself he said, ‘O Lord, forgive them, for they know not what they do.’ ”—Sale, Baidháwi.

The flood is here represented as having been sent for the purpose of avenging Noah, contradicting the former Scriptures both in letter and spirit.

[(14) ]Under our eyes, i.e., “under our special regard and keeping.”—Sale.

[(15) ]Rodwell thinks that Muhammad owed the statement of this verse, “We left the said vessel for a sign,” to a Jewish tradition “as to the collection of pitchfrom the wood of the ark in the time of Berosus for amulets, and of the wood itself in the time of Josephus (Ant. i. 3, 6; c. Apion, i. 19).”

[(19) ]A roaring wind. “Or a cold wind.”—Sale.

A day, &c., viz., “on a Wednesday.” See chap. xli. 15, note.

[(20) ]“It is related that they sought shelter in the clefts of the rocks and in pits, holding fast by one another, but that the wind impetuously tore them away, and threw them down dead.”—Sale, Baidháwi.

[(27) ]See notes on chap. vii. 74-79.

[(28) ]Between them. Between the Thamúdites and the she-camel. See note on chap. xxvi. 155.

[(29) ]Their companion, namely, “Kídár Ibn Salíf, who was not an Arab, but a stranger dwelling among the Thamúdites.”—Sale. See also notes on chap. vii. 74-79.

[(31) ]Dry sticks, &c. “The words may signify either the dry boughs with which, in the East, they make folds or enclosures to fence their cattle from wind and cold, or the stubble and other stuff with which they litter them in those folds during the winter season.”—Sale.

[(37) ]We put out their eyes. “So that their sockets became filled up even with the other parts of their faces. This, it is said, was done by one stroke of the wing of the Angel Gabriel. See chap. xi. 80.”—Sale.

[(38) ]A lasting punishment. “Under which they shall continue till they receive their full punishment in hell.”—Sale.

[(41, 42) ]See notes on chap. vii. 104-136.

[(45) ]“This prophecy was fulfilled by the overthrow of the Quraish at Badr. It is related, from a tradition of Omar, that when this passage was revealed, Muhammad professed himself to be ignorant of its true meaning; but on the day of the battle of Badr he repeated these words as he was putting on his coat of mail.”—Sale, Baidháwi.

There is no good reason for supposing these words to have had any reference to the battle of Badr. The “multitude” refers to the Quraish, who were, when compared with the Muslims, a multitude, as were also the enemies of the former prophets described above.

[(46) ]Threatened time, &c., i.e., “the time when they shall receive their full punishment; what they suffer in this world being only the forerunner or earnest of what they shall feel in the next.”—Sale.

[(50) ]A single word, viz., “ ‘Kun,’ i.e., ‘Be.’ The passage may also be rendered, ‘The execution of our purpose is but a single act, exerted in a moment. Some suppose it refers to the business of the day of judgment.”—Sale, Baidháwi.

See note on chap. xxxvi. 82.

[(1) ]See chap. liii. 6, note.

[(6) ]The balance. “Or justice andequity in mutual dealings.”—Sale.

[(12) ]“The words are directed to the two species of rational creatures, men and genii, the verb and the pronoun being in the dual number.

“This verb is intercalated, or repeated by way of burden, throughout the whole chapter no less than thirty-one times, which was done, as Marracci guesses, in imitation of David.”—Sale. (Comp. Ps. xxxvii.)

[(13, 14) ]See notes on chaps. ii. 30, and vii. 12.

[(16) ]East . . . west. “The original words are both in the dual number, and signify the different points of the horizon at which the sun rises and sets at the summer and winter solstice.”—Sale.

See note on chap. xxxvii. 5.

[(19) ]The two seas. “Of salt and fresh water (chap. xxv. 55), or the Persian and Mediterranean seas.”—Sale, Baidháwi.

[(29) ]Some new work. “In executing those things which he hath decreed from eternity, by giving life and death, raising one and abasing another, hearing prayers and granting petitions, &c.”—Sale, Baidháwi.

[(33) ]To pass out, &c. “To fly from the power and to avoid the decree of God.”—Sale.

[(35) ]A smoke without flame. “Or, as the word also signifies, molten brass, which shall be poured on the heads of the damned.”—Sale.

[(37) ]A rose, &c. “Or ‘shall appear like red leather,’ according to a different signification of the original word.”—Sale.

[(39) ]Neither man nor genius, &c. “For their crimes will be known by their different marks, as it follows in the text. ‘This,’ says al Baidháwi, ‘is to be understood of the time when they shall be raised to life, and shall be led towards the tribunal; for when they come to trial, they will then undergo an examination, as is declared in several places of the Qurán.’ ”—Sale.

[(41) ]See Prelim. Disc., p. 141.

[(44) ]To and fro, &c. “For the only respite they shall have from the flames of hell will be when they are suffered to go to drink this scalding liquor.”—Sale. See chap. xxxvii. 62-65.

[(46) ]Two gardens, i.e., “one distinct Paradise for men, and another for genii, or, as some imagine, two gardens for each person; one as a reward due to his works, and the other as a free and superabundant gift, &c.”—Sale.

[(52) ]Fruit two kinds. “Some being known, and like the fruits of the earth; and others of new and unknown species, or fruits both green and ripe.”—Sale.

[(54) ]Fruit . . . near at hand. “So that a man may reach them as he sits or lies down.”—Sale.

[(56-58) ]See note on chap. iii. 15. “This,” says Muir, “is the reward of the highest class of believers. Another set of gardens and females is immediately after described for the common faithful.”—Life of Mahomet, vol. ii. p. 142.

[(62) ]Two other gardens. “For the inferior classes of the inhabitants of Paradise.”—Sale. See note on vers. 56-58, above.

[(64) ]Of a dark green. “From hence, says al Baidháwi, it may be inferred that these gardens will chiefly produce herbs or the inferior sorts of vegetables; whereas the former will be planted chiefly with fruit-trees. The following part of this description also falls short of that of the other gardens, prepared for the superior classes.”—Sale.

[(65-76) ]See note on chap. ii. 25, and Rodwell in loco.

[(1) ]The inevitable. “The original word, the force whereof cannot well be expressed by a single word, signifies a calamitous accident, which falls surely and with sudden violence, and is therefore made use of here to design the day of judgment.”—Sale.

[(8, 9) ]Companions of the right . . . and left hand. “That is, the blessed and the damned; who may be thus distinguished here, because the books wherein their actions are registered will be delivered into the right hands of the former and into the left hands of the latter, though the words translated right hand and left hand do also signify happiness and misery.”—Sale, Baidháwi, Jaláluddín.

[(10) ]Those who have preceded, &c. “Either the first converts to Muhammadism, or the prophets, who were the respective leaders of their people, or any persons who have been eminent examples of piety and virtue, may be here intended. The original words literally rendered are, The leaders, the leaders: which repetition, as some suppose, was designed to express the dignity of these persons and the certainty of their future glory and happiness.”—Sale, Baidháwi, &c.

[(14) ]Few of the last, i.e., “there shall be more leaders, who have preceded others in faith and good works, among the followers of the several prophets from Adam down to Muhammad, than of the followers of Muhammad himself.”—Sale, Baidháwi.

[(16) ]See note on chap. xv. 47.

[(17-25) ]See notes on chaps. ii. 25, iii. 15, and lv. 46-76.

[(28) ]Trees of mauz. “The original word, Talh, is the name, not only of the mauz (see chap. xxxvii. 146), but also of a very tall and thorny tree, which bears abundance of flowers of an agreeable smell, and seems to be the acacia.”—Sale.

Rodwell suggests the banana tree.

[(30) ]Flowing water. “Which shall be conveyed in channels to such places and in such manner as every one shall desire. Al Baidháwi observes that the condition of the few who have preceded others in faith and good works is represented by whatever may render a city life agreeable, and that the condition of the companions of the right hand, or the generality of the blessed, is represented by those things which make the principal pleasure of a country life; and that this is done to show the difference of the two conditions.”—Sale.

[(33) ]Lofty beds. “The word translated beds signifies also, by way of metaphor, wives or concubines; and if the latter sense be preferred, the passage may be rendered thus, ‘And they shall enjoy damsels raised on lofty couches, whom we have created,’ &c.”—Sale.

[(34) ]We have created, &c. “Having created them purposely of finer materials than the females of this world, and subject to none of those inconveniences which are natural to the sex. Some understand this passage of the beatified women, who, though they died old and ugly, shall yet be restored to their youth and beauty in Paradise.”—Sale.

See also Prelim. Disc., pp. 158-163.

[(35) ]Virgins. “For how often soever their husbands shall go in unto them, they shall always find them virgins.”—Sale.

[(38, 39) ]“Father Marracci thinks this to be a manifest contradiction to what is said above (vers. 13, 14), ‘There shall be many of the former and few of the latter;’ but al Baidháwi obviates such an objection by observing that the preceding passage speaks of the leaders only, and those who have preceded others in faith and good works; and the passage before us speaks of the righteous of inferior merit and degree; so that though there be many of both sorts, yet there may be few of one sort, comparatively speaking, in respect to the other.”—Sale.

[(40-56) ]See chap. xxxvii. 62-65.

[(65) ]Ye would not cease to wonder. “Or to repent of your time and labour bestowed to little purpose, &c.”—Sale.

[(66) ]We have contracted debts, or we are undone.

Not permitted to reap, &c., or, “We are unfortunate wretches, who are demed the necessaries of life.”—Sale.

[(71) ]See note on chap. xxxvi. 80.

[(72) ]An admonition. “To put men in mind of the resurrection (chap. xxxvi. 80), which the production of fire in some sort resembles; or, of the fire of hell.”—Sale, Baidháwi.

[(74) ]I swear, &c. “The particle la is generally supposed to be intensive in this place; but if it be taken for a negative, the words must be translated, I will not or do not swear, because what is here asserted is too manifest to need the confirmation of an oath.”—Sale.

Palgrave, Rodwell, and Savary adopt the latter reading, but the Persian and Urdú translations agree with Sale.

[(78) ]None shall touch, &c. “Or, ‘Let none touch the same,’ &c. Purity both of body and mind being requisite in him who would use this book with the respect he ought, and hopes to edify by it; for which reason these words are usually written on the cover.”—Sale.

See Prelim. Disc., p. 114, and Muir’s Life of Mahomet, introd. p. x. note.

[(81) ]Do ye make . . . your food, &c. “By ascribing the rains which fertilise your lands to the influence of the stars. (Prelim. Disc., pp. 38-43. “Some copies, instead of rizqakúm, i.e., your food, read shukrakúm, i.e., your gratitude; and then the passage may be rendered thus, ‘And do ye make this return of gratitude for God’s revealing the Qurán, that ye reject the same as a fiction?’ ”—Sale.

All copies of the Qurán that I have seen have rizqakúm. Rodwell translates thus, “Will ye make it your daily bread to gainsay them?”

[(82-86) ]“The meaning of this obscure passage is, If ye shall not be obliged to give an account of your actions at the last day, as by your denying the resurrection ye seem to believe, cause the soul of the dying person to return into his body; for ye may as easily do that as avoid the general judgment.”—Sale, Baidháwi, Jaláluddín.

[(87-94) ]See above in vers. 8, 9, and 14.

[(1-6) ]We have here a striking illustration of the omnipotence and omniscience of God. Such passages show the wonderful superiority of the Makkan preacher over the religious teachers of his idolatrous countrymen.

[(7) ]Lay out in aims, &c. See note on chap. ix. 104.

[(8) ]Your covenant. “That is, ye are obliged to believe in him by the strongest arguments and motives.”—Sale.

[(10) ]The taking of Makkah. The reference here is to Badr, and not to Makkah.

Not be held equal, &c. “Because afterwards there was not so great necessity for either, the Muhammadan religion being firmly established by that great success.”—Sale.

[(12) ]Their light, &c. “One light leading them the right way to Paradise, and the other proceeding from the book wherein their actions are recorded, which they will hold in their right hand.”—Sale.

[(13) ]Stay for us, &c. “For the righteous will hasten to Paradise swift as lightning.”—Sale.

There is a faint resemblance between this passage and the parable of the virgins, Matt. xxv. 1-12

[(18) ]God and his apostles. See notes on chap. ii. 136, 285.

[(25) ]The balance, i.e., a rule of justice. “Some think that a balance was actually brought down from heaven by the Angel Gabriel to Noah, the use of which he was ordered to introduce among his people.”—Sale.

Iron. “That is, we taught them how to dig the same from mines. Al Zamaḳhsharí adds, that Adam is said to have brought down with him from Paradise five things made of iron, viz., an anvil, a pair of tongs, two hammers, a greater and a lesser, and a needle.”—Sale.

Wherein, &c. “Warlike instruments and weapons being generally made of iron.”—Sale.

In secret. That is, sincerely and heartily, not by a mere outward display of loyalty.

[(27) ]Jesus. See notes on chaps. ii. 86 and iii. 39.

[(28) ]O ye who believe, &c. “These words are directed to the Jews and Christians, or rather to the latter only.”—Sale.

Two portions of his mercy. “One as a recompense for their believing in Muhammad, and the other as a recompense for their believing in the prophets who preceded him; for they will not lose the reward of their former religion, though it be now abrogated by the promulgation of Islám.”—Sale, Baidháwi.

[(29) ]That those . . . may know, &c., i.e., “that they cannot expect to receive any of the favours above mentioned, because they believe not in his Apostle, and those favours are annexed to faith in him; or, that they have not power to dispose of God’s favours, particularly of the greatest of them, the gift of prophecy, so as to appropriate the same to whom they please.”—Sale, Baidháwi.

[(1) ]Her who disputed. “This was Khaula Bint Thálaba, the wife of Aus Ibn al Sámat, who being divorced by her husband by a form in use among the Arabs in the time of ignorance, viz., by saying to her, ‘Thou art to me as the back of my mother,’ came to ask Muhammad’s opinion whether they were necessarily obliged to a separation; and he told her that it was not lawful for her to cohabit with her husband any more: to which she replying that her husband had not put her away, the Prophet repeated his former decision, adding that such form of speaking was, by general consent, understood to imply a perpetual separation. Upon this the woman, being greatly concerned because of the smallness of her children, went home and uttered her complaint to God in prayer: and thereupon this passage was revealed, allowing a man to take his wife again, notwithstanding his having pronounced the above-mentioned form of divorce, on doing certain acts of charity or mortification by way of penance.”—Sale.

[(2) ]Compare chap. xxxiii. 4, and see note there.

They only are their mothers, &c. “And therefore no woman ought to be placed in the same degree of prohibition, except those whom God has joined with them as nursing mothers and the wives of the Prophet.”—Sale, Baidháwi.

But why the wives of the Prophet? See notes on chap. xxxiii. 6. If this “saying” is unjustifiable and a falsehood for the people, why not for the Prophet?

[(4) ]Would repair, &c. “This seems to be here the true meaning of the original word, which properly signifies to return, and is variously expounded by the Muhammadan doctors.”—Sale.

A captive. “Which captive, according to the most received decision, ought to be a true believer; as is ordered for the expiation of manslaughter.”—Sale. Baidháwi. See chap. iv. 91, and note there.

[(8) ]The omnipresence of a personal God is here very clearly expressed. Compare the words of our Lord, Matt. xviii. 20.

[(9) ]Hast thou not observed those, &c. “That is, the Jews and hypocritical Muslims, who caballed privately together against Muhammad, and made signs to one another when they saw the true believers; and this they continued to do notwithstanding they were forbidden.”—Sale.

They salute thee, &c. “It seems they used, instead of As salám alaika, i.e., ‘Peace be upon thee,’ to say, As sám alaika, i.e., ‘Mischief on thee.’ &c.”—Sale, Baidháwi.

[(12) ]Make room. “In this passage the Muslims are commanded to give place in the public assemblies to the Prophet and the more honourable of his companions, and not to press and crowd upon him, as they used to do, out of a desire of being near him and hearing his discourse.”—Sale.

[(13) ]Give alms previously, &c. “To show your sincerity, and to honour the Apostle. It is doubted whether this be a counsel or a precept; but, however, it continued but a very little while in force, being agreed on all hands to be abrogated by the following passage, ‘Do ve fear to give alms,’ &c.”—Sale, Baidháwi, Jaláluddín.

[(15) ]A people, &c., i.e., the Jews.

Neither of you nor of them. “Being hypocrites and wavering between the two parties.”—Sale.

They swear to a lie. “They have solemnly professed Islám, which they believe not in their hearts.”—Sale.

[(16-21) ]These verses express the intensity of the hatred which Muhammad now felt towards the Jews. They had all along been the keenest of his opponents and the readiest to expose the falseness of his prophetic pretensions. His was a hatred that could not be appeased even by the slaughter of the Bani Quraidha.

[(2) ]The first emigration. Rodwell translates, “those who had emigrated previously,” meaning the Qainuqáa, to whom the Baní Nadhír (mentioned here) first went after their retiring from Madína.

Sale says, “The people here intended were the Jews of the tribe of al Nadhír, who dwelt in Madína, and when Muhammad fled thither from Makkah, promised him to stand neuter between him and his opponents, and made a treaty with him to that purpose. When he had gained the battle of Badr, they confessed that he was the prophet described in the law; but upon his receiving that disgrace at Ohod, they changed their note; and Qáb Ibn al Ashraf with forty force went and made a league with Abu Sufián, which they confirmed by oath. Upon this Muhammad got Qáb dispatched, and, in the fourth year of the Hijra, set forward against al Nadhír, and besieged them in their fortress, which stood about three miles from Madína, for six days, at the end of which they capitulated, and were allowed to depart, on condition that they should entirely quit that place; and accordingly some of them went into Syria and others to Ḳhaibar and Hira.

“This was the ‘first emigration,’ mentioned in the passage before us. The other happened several years after, in the reign of Omar, when that Khalif banished those who had settled at Ḳhaibar, and obliged them to depart out of Arabia.”

Muir (Life of Mahomet, vol. iii. p. 216, note) says:—“The commentators interpret the words to mean ‘at the first emigration,’ alluding, by prophetic foresight, to the second, that was to follow when Omar drove the Jews out of the Peninsula. This, however, is an after-thought.”

They pulled down their houses, &c. “Doing what damage they could, that the Muslims might make the less advantage of what they were obliged to leave behind them.”—Sale.

[(3) ]He had surely punished them. “By delivering them up to slaughter and captivity, as he did those of Quraidha.”—Sale.

[(6) ]The spoils, &c. “It is remarkable that in this expedition the spoils were not divided according to the law given for that purpose in the Qurán, but were granted to the Apostle, and declared to be entirely in his disposition; and the reason was, because the place was taken without the assistance of horse; which became a rule for the future.”—Sale.

See notes on chap. viii. 1, 42.

Ye did not push forward any horses, &c. “For the settlement of those of al Nadhír being so near Madína, the Muslims went all on foot thither, except only the Prophet himself.”—Sale.

God giveth unto his Apostle, &c. We see here how Muhammad made capital out of his military successes.

[(8) ]Poor Muhájirín. “Wherefore Muhammad distributed those spoils among the Muhájirín, or those who had fled from Makkah only, and gave no part thereof to the Ansárs or those of Madína, except only to three of them, who were in necessitous circumstances.”—Sale.

[(9) ]Who possessed the town . . . before them. “That is, the Ansárs; who enjoyed their houses and the free exercise of their religion before the Hijra, while the converts of Makkah were persecuted and harassed by the idolaters.”—Sale.

Find . . . no want, &c. “And bear them no grudge or envy on that account.”—Sale.