His own clansmen, for the reason that they were his clansmen and for no other, resented the affronts against him.
In Medinah he appears as a military leader and a prince, though as yet possessing far from absolute authority. Around him in the city were, first, the true believers who had fled with him, El Muhagerin; next, the in-
1 See Part II, p. 13, note 1.
Ee
INTRODUCTION. Ixiii
habitants of YaTHrib, who had joined him and who were called El Ansar, ‘the helpers;’ and lastly, a large class who are spoken of by the uncomplimentary name of MunAfiqdn or ‘hypocrites, consisting of those who went over to his side from fear or compulsion, and lastly those ‘in whose heart is sickness,’ who, though believing on him, were prevented by tribal or family ties from going over to him openly.
Abdallah ibn Ubai was a chief whose influence operated strongly against Mohammed, and the latter was obliged to treat him for a long time almost as an equal, even after he had lost his political power.
The other party at Medinah was composed of the Jewish tribes settled in and around the city of YaTHrib. The Jews were at first looked to as the most natural and likely supporters of the new religion, which was to confirm their own.
These various parties together with the pagan Arabs of Mecca and the Christians are the persons with whom the Medinah Sarahs chiefly deal.
The style of the Medinah Sirahs resembles that of the third period of the Meccan revelations, the more matterof-fact nature of the incidents related or the precepts given accounting in a great measure for the more prosaic language in which they are expressed.
As in the Meccan Sfrahs it is possible to arrive at a tolerably accurate notion of their chronological order by noting the events to which they refer, and comparing them with the history itself; although the doubtful authority of many of the traditions and the frequent vagueness of the allusions in the Qur’4n itself leave much uncertain.
In the Medinah Sdrahs the prophet is no longer merely trying to convert his hearers by examples, promises, and warnings ; he addresses them as their prince and general, praising or blaming them for their conduct, and giving them laws and precepts as occasion required.
Néldeke has given a masterly analysis of the various | historical and other allusions, and has reduced as far as
Ixiv THE QuR’AN.
possible the heterogeneous mass of materials to such order that we may accept his arrangement as at least the most accurate hitherto proposed.
Since, however, many passages are no doubt misplaced and inserted in Strahs to which they did not originally belong, nothing but a comprehensive view of the contents of the whole Qur’4n, studied side by side with the history of Mohammed and his contemporaries, will enable us to arrive at an actual decision on the exact chronological sequence of the revelation.
To assist in the investigation of this most important subject I have subjoined a précis of the contents of each chapter.
The following is Néldeke’s chronological order of the Sfrahs :—
Meccan S(trahs.
First Period (from the first to the fifth year of Mohammed’s mission): XCVI, LXXIV, CXI, CVI, CVIII, CIV, CVI, CII, Cv, XCII, XC, XCIV, XCIII, XCVII, LXXXVI, XCI, LXXX, LXVIII, LXXXVII, XCV, CIII, LXXXV, LXXIII, CI, XCIX, LXXXII, LXXXI, LIT, LX XXIV, C, LXXIX, LXXVII, LXXVIII, LXXXVIII, LXXXIX, LXXV, LXXXIII, LXIX, LI, LII, LVI, LXX, LV, CXII, CIX, CXIII, CXIV, I.
Second Period (the fifth and sixth year of his mission): LIV, XXXVI, ‘LXXI, LXXVI, XLIV, L, XX, XXVI, XV, XIX, XXXVIII, XXXVI, XLIII, LXXII, LXVII, XXIII, XXI, XXV, XVII, XXVII, XVIII.
Third Period (from the seventh year to the flight): XXXII, XLI, XLV, XVI, XXX, XI, XIV, XII, XL, XXVIII, XXXIX, XXIX, XXXI, XLII, X, XXXIV, XXXV, VII, XLVI, VI, XIII.
Medinah Sdrahs.
Il, XCVIII, LXIV, LXII, VIII, XLVII, III, LXI, LVII, Iv, LXV, LIX, XXXII, LXIII, XXIV, LVIII, XXII, XLVIII, LXVI, LX, CX, XLIX, IX, V.
The mysterious letters which are placed at the beginning of certain chapters of the Qur’dn are explained in
INTRODUCTION. xv
various ways by the Muslim commentators. Some suppose them to be part of the revelation itself, and to conceal sublime and inscrutable mysteries ; others think that they stand for the names of Allah, Gabriel, Mohammed, and so on.
Néldeke has the ingenious theory that they were monograms of the names of the persons from whom Zaid and his companions obtained the portions to which they are prefixed; thus, ALR would stand for Ez-zubdir, ALM R for Al-MugAdirah, 7H for Tal‘Hah, and so on. A comparison of the Arabic letters themselves with the names suggested makes the hypothesis a very probable one. They may have been mere numerical or alphabetical labels for the boxes of scraps on which the original was written; the authors of the Commentary known as E] J elal ain, however, give the prevailing opinion amongst Muslim scholars when they say, ‘God alone knows what He means by these letters.’
The Sarahs are subdivided into ’Ay4t, ‘verses’ (literally ‘signs’), which, although they for the most part mark a distinct pause either in the rhyme or sense, are sometimes mere arbitrary divisions irrespective of either.
Besides these, the Qur’4n is divided into sixty equal portions, called a‘hz4b (sing. ‘hizb), each subdivided into four equal parts ; another division is that into thirty ’agza’ (sing. guz’) or ‘sections, so that the whole may be read through during the month of Ramadan: these are again subdivided into rukd’h (sing. rak’hah), ‘acts of bowing.’ By these, rather than by chapter and verse (Sdrah and *Ayah), the Muslims themselves quote the Book.
guz’) or ‘sections, so that the whole may be read through during the month of Ramadan: these are again subdivided into rukd’h (sing. rak’hah), ‘acts of bowing.’ By these, rather than by chapter and verse (Sdrah and *Ayah), the Muslims themselves quote the Book.
Besides the name Qur’an it is known as El] Furq4n, ‘the Discrimination,’ El Mus‘haf, ‘the Volume,’ E! Kit4b, ‘the Book,’ and EDH-DHikr, ‘the Reminder.’ The title attached to each Sirah is taken from some striking word which occurs in it.
The creed of Mohammed and the Qur’dn is termed Isl4m, ‘ Resignation,’ scil. to the will of God. The religion, as understood and practised, is based upon four rules or fundamental principles :
[6] e
Ixvi THE QUR'AN.
1, The Qur’dn itself.
2. ‘HadiTH (pl. ’a‘hadiTH), the ‘traditional’ sayings of the prophet which supplement the Qur'an, and provide for cases of law or ceremonial observance on. which it is silent. They also deal with the life of Mohammed. and’ the circumstances attending the revelations, and are therefore of great use in the exegesis of the Book itself. Although the Muslim authorities have been very strict in the canons laid down for the reception or rejection of these traditions, tracing them from hand to hand up to their original sources, a great deal of uncertainty exists as to the authenticity of many of them. The laws embodied in the traditions are called the Sunnah.
3. Igma’h or the ‘consensus’ of opinion of the highest authorities in the Muslim church upon points concerning which neither the Qur’4n nor the ‘HadiTH are explicit.
4. Qiyds or ‘ Analogy, that is, the reasoning of the theological authorities by analogy from the Qur’4n, ‘HadiTuH, and Igma’h, where anything in any one or-more is still left undecided.
The first principle of the Muslim faith is a belief in Alléh, who, as we have seen, was known to the Arabs before Mohammed’s time, and under the title Allah ta’hala, ‘Allah the most high,’ was regarded as the chief god of their pantheon. The epithet ta’h4l4 is, properly speaking, a verb meaning ‘be He exalted,’ but. is used, as verbs sometimes are in Arabic, as an epithet. The name Allah, ‘God,’ is composed of the article al, ‘the,’ and ilah, ‘a god, and is a very old Semitic word, being connected with the el and elohim of the Hebrew, and. entering into the composition of a: large proportion of proper names in Hebrew, Nabathean, and Arabic.
According to Muslim theology, Allah is eternal and everlasting, one and indivisible, not endued with form, nor circumscribed by limit or measure; comprehending all things, but comprehended of nothing.
1 See my Arabic Grammar, p. 256.
INTRODUCTION.
Ixvii
His attributes are expressed by ninety-nine epithets used in the Qur’dn, which in the Arabic are single words, generally participial forms, but in the translation are sometimes rendered by verbs, as, ‘He hears’ for ‘He is the hearer.’
These attributes constitute the Asma’ el ‘HusnéA, ‘the
good names}, under which God is invoked by the Muslims; they are ninety-nine in number, and are as follows.:—
1. . ar-Ra‘him, the Compassion-
LS)
ar-Ra‘hm4n, the Merciful.
ate.
. al-M4lik, the Ruler. . al-Qaddfis, the Holy. . as-Saldm, Peace.
al-M(’min, the Faithful.
. al-Muhdimun, the Protector. . al-’Haztz, the Mighty.
. al-Gabbar, the Repairer.
. al-Mutakabbir, the Great. . al-Khaliq, the Creator,
. al-Bari’, the Creator.
. al-Muzawwir, the Fashioner. . al-Ghaffar, the Forgiver.
. al-Qahh4r, the Dominant. . al-Wahh4b, the Bestower. . ar-Razz4q, the Provider.
. al-Fattah, the Opener.
. al-‘Alim, the Knowing.
. al-Qabis, the Restrainer.
. al-Basi/, the Spreader.
. al-‘HAfiz, the Guardian.
. ar-R4fi‘, the Exalter.
. al-Muhizz, the Honourer. . al-Muzil, the Destroyer.
al-Lafff, the Subtle. al-‘Habfr, the Aware. al-‘Halim, the Clement. al-’Hashim, the Grand. al-Gaffir, the Forgiving. as-Sakfr, the Grateful. al-’Halt, the Exalted. al-Kabfr, the Great. — al-‘Hafiz, the Guardian. al-Mudit, the Strengthener. al-Hasib, the Reckoner. al-Galil, the Majestic. al-Karim, the Generous. ar-Raqib, the Watcher. al-Mugtb, the Answerer of Prayer. al-Wasi’h, the Comprehensive. al-‘Hakim, the Wise. al-Wadfid, the Loving. al-Magid, the Glorious. al-Ba’hitn, the Raiser. as-Sahid, the Witness, al-Haqq, Truth. al-Wakil, the Guardian. al-Qawwi, the Strong. al-Matin, the Firm. al-Wall, the Patron. al-Hamid, the Laudable. al-Mu‘hsi, the Counter.
1 See Chapter VII, ver. 179. e2
Ixviii THE QUR'AN.
58. al-Mubdi, the Beginner. 80. al-Muntaqim, the Avenger.
59. al-Murhid, the Restorer. 81. al-’Haff, the Pardoner.
60. al-Mo‘hyf, the Quickener. 82. ar-Ra’fif, the Kind.
61. al-Mumit, the Killer. 83. M4lik al Mulk, the Ruler of
62. al-"Haiy, the Living. the Kingdom.
63. al-Qaiyfim, the Subsisting. 84. Dxu’lgalal wa’l ikram, Lord
64. al-Wagid, the Existing. of Majesty and Liberality.
65. al-Magid, the Glorious. 85. al-Muqsi/, the Equitable.
66. al-W4hid, the One. 86. al-Gami’h, the Collector.
67. as-Zamad, the Eternal. 87. al-Ghant, the Independent.
68. al-Qadir, the Powerful. 88. al-Mugéni, the Enricher.
69. al-Muqtadir, the Prevailing. 89. al-Mu’h#, the Giver.
70. al-Muwa'‘/‘Air, the Deferrer. go. al-M4ni’h, the Withholder.
71. al-Muqaddim, the Bringer- 91. az-Z4rr, the Distresser.
forward. g2. an-Nafi’h, the Profiter.
72. al-Awwal, the First. 93. an-Nfr, Light.
73. al-A‘Air, the Last. 94. al-Hadi, the Guide.
44. ath-Thahir, the Apparent. 95- al-Badi’h, the Incomparable.
75. al-Baén, the Innermost. 96. al-Baqt, the Enduring.
76. al-Wali, the Governor. 97. al-Wariru, the Inheritor.
77. al-Muta’hal, the Exalted. 98. ar-Rastd, the Rightly-direct-
78. al-Barr, Righteousness. ing.
79. at-Tawwab, the Relenting. 99. as-Zabfir, the Patient.
75. al-Baén, the Innermost. 96. al-Baqt, the Enduring.
76. al-Wali, the Governor. 97. al-Wariru, the Inheritor.
77. al-Muta’hal, the Exalted. 98. ar-Rastd, the Rightly-direct-
78. al-Barr, Righteousness. ing.
79. at-Tawwab, the Relenting. 99. as-Zabfir, the Patient.
These names are used by Muslims in their devotions, the rosary (masba‘hah) being employed to check their repetition. Such an exercise is called a DHikr or ‘remembrance,’ a word that is also applied to a recitation of the whole or portions of the Qur’4n and to the devotional exercises of the dervishes.
The formula ‘In the name of the merciful and compassionate God,’ with which every chapter but one of the Qur’4n begins, appears to have been adopted from the Persian Zoroastrian phrase, Benam i Yezd4n i ba‘/sAyisgar dadar, ‘In the name of God the merciful, the just ;’ the later Parsee form Benam i ‘Zudawandi ba‘hsdyenda ba‘Asdyisgar is the exact equivalent of the Mohammedan phrase.
Besides a belief in God, the Qur’4n requires belief in the existence of angels; they are pure, without distinction of sex, created of fire, and neither eat nor drink nor propagate their species.
INTRODUCTION. lxix
The archangels are, Gibra’il, ‘Gabriel’ (also called er Ro‘h el Amin, ‘the faithful spirit,’ or er RO‘h el Qudus, ‘the holy spirit’), God’s messenger by whom the Qur’4n was revealed to Mohammed; Mika’il, the guardian angel of the Jews'; Israfil, the archangel who will sound the last trumpet at the resurrection ; Azra’il, the angel of death.
Two angels are appointed to each human being, who stand one on his right and one on his left hand, to record his every action.
One angel, called Razgw4n, ‘goodwill,’ presides over heaven; and one, named Malik, ‘ the ruler,’ over hell 2.
Munkir and Nakir are the two angels who preside at ‘the examination of the tomb.’ They visit a man in his grave directly after he has been buried, and examine him concerning his faith. If he acknowledge that there is but one God and that Mohammed is his prophet, they suffer him to rest in peace, otherwise they beat him with iron maces till he roars so loud that he is heard by all from east to west except by men.and ginns. They then press the earth down on the corpse, and leave it to be torn by dragons and serpents till the day of resurrection.
The angelology of Islam is apparently traceable to Jewish sources, though the ancient Arab cult had no doubt borrowed some portion of it from the Persians, whence too it was introduced into Judaism.
The notions of the bridge over hell, Es Sir4¢, and of the partition wall, El Aaraf, between paradise and hell, are also common to the Jewish and Magian traditions,
Iblis or Saitan, ‘the devil’ or ‘Satan, was originally an angel who fell from paradise on account of his proudly refusing to adore Adam ‘.
Besides the angels there are the ginn (collectively gann), of whom I have before spoken. They are created out of
' See Part I, p. 13, note 2.
Besides the angels there are the ginn (collectively gann), of whom I have before spoken. They are created out of
' See Part I, p. 13, note 2.
2 Malik is evidently identical with Moloch, as Gehennum, hell, is the same as the Gehenna of the Bible.
3 See Part I, p. 138, note 1. — * See Chapter II, ver. 32.
Ixx THE QuR’AN.
fire and are both good and evil, the latter being generally called: ‘Ifrit.’ Their abode is Mount Qéaf, the mountain chain which encircles’ the world. These are the creatures over whom Solomon held control, and a tribe of whom were converted to Islam by Mohammed’s preaching on his return from .7@'if}.
The two classes of beings, human and superhuman, by which the world is inhabited are called ETH-THaqalan, ‘the two weighty matters,’ or el Halaman, ‘the worlds,’ as in the-expression in the Opening Chapter, ‘Lord of the worlds,’
‘Heaven, according to the Qur’4n and the traditions, consists of seven divisions :
Gannat al ‘Huld (Chapter XXV, 16), the Garden of Eternity.
Dar as Salam (Chapter VI, 127), the Abode of Peace.
Dar al Qarar (Chapter XL, 42), the Abode of Rest.
Gannat ’Hadn (Chapter IX, 72), the Garden of Eden.
Gannat al Ma’wé (Chapter XXXII, 19), the Garden of Resort.
Gannat an Na’him (Chapter VI, 70), the Garden of Pleasure.
Gannat al ’Hilliyan (Chapter LXXXIII, 18), the Garden of the “Most High.
Gannat al’Firdaus (Chapter XVIII, 107), the Garden of Paradise.
Of the presumed sensual character of the Muslim paradise much has been written. It appears, however, from the Quran, to be little more than an intense realisation of all that a dweller in a hot, parched, and barren land could desire, namely, shade, water, fruit, rest, and pleasant companionship and service.
Hell contains also seven divisions ?:
Gehennum (Chapter. XIX, 44), Gehenna.
‘Latha (Chapter LXX, 15), the Flaming Fire.
Hu/amah (Chapter CIV, 4), the Raging Fire that splits everything to pieces.
Sa’hir (Chapter IV, 11), the Blaze.
Sagar (Chapter LIV, 58), the Scorching Fire.
Gahim (Chapter II, 113), the Fierce Fire.
‘Hawiyeh (Chapter CL, 8), the Abyss.
1 See abave, p. xxx. * Cf. Chapter XV, ver. 44.
INTRODUCTION. xxi
As to the condition ‘of the soul between death and the resurrection, Islam has no authoritative teaching; the general opinion is that there is a limbo somewhere or other in which the spirits of the good repose, while those of the wicked are imprisoned elsewhere in a foul dungeon to await their doom.
A great many wonderful signs are to precede the judgment day, of which we need only notice the coming of Mehdi or ‘guide,’ who shall have the same name as Mo~ hammed himself, and whose father’s name shall be the same as his father’s name, and who shall govern the Arabians, and fill the earth with righteousness; the appearance of Ed-dagg4l, ‘the antichrist;’ the release of Gog and Magog’; and the convulsions in heaven and earth described in the Qur’4n itself.
The chief prophets recognised by the Qur’4n -are ‘the following: each of whom is said to have had a special revelation, and to possess an appropriate title:
Adam, Zafiy allah, the Chosen of God. Noah, Nabfy all&h, the Prophet of God. Abraham, ‘/alfla ’llah, the Friend of God. Jesus, Rft‘ha Hah, the Spirit of God. Mohammed, Rusfil allah, the Apostle of God.
Mohammed is also called ‘the seal of the prophets,’ and the saying traditionally attributed to him, ‘There is no prophet after me,’ makes it unlawful to expect the advent of another.
Besides these, there are the minor apostles sent:to particular tribes, the stories of some of whom are related in the Qur’an.
The practical duties of Islim are, 1. The profession of faith in the unity of God, and the mission of Mohammed. 2. Prayer. 3. Fasting. 4. Almsgiving. 5. Pilgrimage.
The first consists in the repetition of the Kelimah or creed, ‘There is no god but God, and Mohammed is the Apostle of God.’
1 See Part II, p. 25.
Ixxii THE QUR'AN.
Prayer consists of the recital of a.certain prescribed and invariable formula at five stated times of the day, namely: 1. Between dawn and sunrise. 2. After the sun has begun to decline. 3. Midway between this. 4. Which is said shortly after sunset. 5. At nightfall. These are farz or ‘incumbent ;’ all others are nafl, ‘supererogatory, or sunnah, ‘in accordance with the practices of the prophet.’ The prayers are preceded by wuzt’h, ‘ablution;’ they are commenced in a standing position, qiyam, the hands being so held that the thumbs touch the lobes of the ears, and the face being turned towards the qiblah, that is, in the direction of Mecca. During the prayers inclinations of the body, ruk(’h}4 are made, of which a certain number only are incumbent.
The time for prayer is called from the minarets of the mosques by Mu’eDHDHins or ‘criers,” in. the following words : :
‘God is great!’ (four times). ‘I bear witness that there is no god but God’ (twice). ‘I bear witness that Mohammed is the Apostle of God’ (twice). ‘Come hither to prayers!’ (twice). ‘Come hither to salvation!’ (twice). ‘God is great! There is no other god but God!’ and in the early morning the crier adds, ‘ Prayer is better than sleep!’
This formula appears to have been used by Bilal, Mohammed’s own crier, on the establishment of the first mosque in Medinah. It is called the aDHA4n or ‘call.’
_ The word ‘mosque’ is a corruption of masgid, ‘a place of adoration’ (sigdah), and is applied to the whole precincts of a Muslim place of worship. Another name is gami’h, ‘the assembling,’ especially applied to a cathedral mosque.
The mosques are always open for public prayers, but on Fridays a special service is held, followed by a ‘Hu¢bah or ‘homily,’
Another of the duties incumbent on every believer
Another name is gami’h, ‘the assembling,’ especially applied to a cathedral mosque.
The mosques are always open for public prayers, but on Fridays a special service is held, followed by a ‘Hu¢bah or ‘homily,’
Another of the duties incumbent on every believer
' « The lowering of the head, by a person praying [or in prayer], after the act of standing, in which the recitation (of portions of the Kur-An] is performed, so that the palms of the hand reach the knees, or so that, the hack becomes depressed,” Lane’s Arabic-English Lexicon.
INTRODUCTION. xxiii
is that of fasting between dawn and sunset throughout Ramadan, the ninth month of the Muslim year. The fast is a most rigorous one, not even a drop of water being allowed to pass the lips even when Ramadan occurs in the hot season. Only the sick and infirm are allowed exemption. ;
One night between the twenty-first and twenty-ninth of Ramadan, the exact date being uncertain, is called the Lailat el Qadr or ‘night of power;’ in it the Quran was said to have been revealed}.
Zakat, ‘almsgiving 2’ or ‘ poor rate,’ must be given either in money, stock, or goods, and consists of the bestowal in charity of about one-fortieth of all such property as shall have been a year in the owner’s possession. In Mohammed’s time the zakat was a contribution by his followers to the expenses of the war against the infidels,
Sadaqah is the name applied to any charitable gifts beyond that prescribed by law, especially to the offerings on the ’hid al fi¢r, or ‘feast of breaking fast,’ at the expiration of Ramadhan.
Wadf is a religious bequest or endowment.
The ‘Hagg or ‘ pilgrimage,’ the last of the five incumbent practices of the religion, is a very ancient institution, and one which, as we have seen, Mohammed could not, if he would, have abolished,
The ceremonies observed. during the season of the pilgrimage are as follows :—
Arrived at the last of the miq4t, or six stages in the immediate vicinity of Mecca, the pilgrim divests himself of his ordinary clothes and assumes the i‘hram. or ‘ garb of sanctity.’ This consists of two wrappers without seams, one of which is bound round the waist, and the other thrown loosely over the shoulders, the head being left uncovered. After putting on this it is unlawful to anoint the head, shave this or any other part of the body, pare the nails, or wear any other garment than the i‘hram.
1 Cf. Chapter XCVII, ver. 1. ? The word originally meant ‘ purity.’
Ixxiv THE QUR'AN.
On reaching Mecca he performs the legal ablutions, proceeds to the Sacred Mosque, and having saluted the ‘black stone, makes the tawéf or circuit of-the Kaabah seven times, three times quickly and four times at a slow walk.
He then visits the Maqdm Ibrahim or Abraham’s station, and afterwards returns and kisses the black stone.
Passing through the gate of the haram leading to Mount Zafa, he runs seven times between the summit of that hill and that of Merwah?.
He then visits the Maqdm Ibrahim or Abraham’s station, and afterwards returns and kisses the black stone.
Passing through the gate of the haram leading to Mount Zafa, he runs seven times between the summit of that hill and that of Merwah?.
On the eighth day, called tarwi‘h, the pilgrims assemble in the valley of Min4, where they pass the night.
As soon as morning prayers are over they ‘rush tumultuously’ to Mount Arafat, stay there until sunset, and then proceed to a place called Muzdalifeh, where they again pass the night.
The next day is the "Hid al Az‘ha, when the pilgrims again repair to the valley of Mina, and go through the ceremony of throwing stones at three pillars, called Gamrah. This is in commemoration of Abraham, or, as some say, of Adam, who, meeting the devil at the same spot, drove him away with stones.
The next ceremony is the sacrifice of some animal, a camel, sheep, or goat, in Mina; after which they divest themselves of the pilgrim garb and get themselves shaved, their nails pared, &c.
The pilgrim should then rest at Mecca for the three following days, the diy4m et tasriq or ‘days of drying up,’ scil. the blood of the sacrifices.
The sacrifice is said to have been instituted in commemoration ‘of Abraham’s proposed ‘sacrifice of his son Ishmael (not Isaac as in the Bible) in accordance with the divine command.
The pilgrimage must be performed from the seventh to the tenth of the month DHu’l ‘Higgeh. A visit at any other time of the year is termed ’H omrah, ‘ visitation,’ and though meritorious, has not the same weight as the ‘Hagg itself.
1 See p. xiii and Chapter II, ver. 153.
INTRODUCTION. Ixxv
The Kaabah is revisited before the pilgrim leaves Mecca, and the ceremony of the Tawaf again performed. From Mecca the pilgrim proceeds to Medinah to visit the tomb of the prophet. He is then entitled to assume the title of El ‘Hagg (in Persian and Hindustani corrupted into “H4g7).
It is worth remarking that the word ‘Hagg is identical with the Hebrew word used in Exodus x. 9, where the reason assigned for the departure of the Israelites is that they may ‘hold a feast (‘hagg) unto the Lord’ in the wilderness,
Islam inculcates the doctrine of predestination, every act of every living being having been written down from all eternity in the Lau’h el Ma’hf(z, ‘the preserved tablet.’ This predestination is called taqdir, ‘meting out,’ or qismeh, ‘apportioning.’ The reconciliation of such a doctrine with the exercise of free-will, and the difficulty, if it be accepted, of avoiding the ascription of evil as well as good to God, have furnished materials for never-ending disputes amongst Muslim theologians, and have given rise to innumerable heresies. As the present introduction is only intended to furnish the reader with the necessary information to enable him to understand the Qur’an and its system, I will not dwell upon these and kindred matters which belong to the later history of the creed.
As the present introduction is only intended to furnish the reader with the necessary information to enable him to understand the Qur’an and its system, I will not dwell upon these and kindred matters which belong to the later history of the creed.
One of the greatest blots on El Islam is that it keeps the women in a state of degradation, and therefore effectually prevents the progress of any race professing the religion. For this Mohammed is only so far responsible that he accepted without question the prevalent opinion of his time, which was not in favour of allowing too great freedom to women, so that when he had ameliorated their condition by modifying the unjust laws of -divorce, by enjoining kindness and equity upon his followers in the treatment of their wives, and by sternly repressing the barbarous custom of female infanticide, he thought, no doubt, that he had done enough for them. Similarly he provided for the better and kinder treatment of slaves, but it could never enter his mind that slavery was in itself a wrong or impolitic institu-
Ixxvi THE QUR'AN.
tion. The real fault lies in the unelastic nature of the religion: in his desire to shield it from change and to prevent his followers from ‘dividing into sects,’ the founder has made it impossible for Islim to throw off certain customs and restrictions which, however convenient and even necessary to the Arabs at the time, became grievous and unsuitable for other nations at distant periods and in distant lands. The institution of the ‘Hagg pilgrimage, for example, was an admirable one for consolidating the Arab tribes, but it is burdensome and useless to the Muslim communities now that they extend over nearly half the civilized world.
That Mohammed had a due respect for the female sex, as far as was consistent with the prevailing state of education and opinion, is evident both from his own faithful affection to his first wife “Hadigah, and from the fact that ‘ believing women’ are expressly included in the promises of a reward in the future life which the Qur’4n makes to all who acknowledge one God and. do good works.
do good works.
The language of the Qur'an is universally acknowledged to be the most. perfect form of Arab speech. The Qurais, as the guardians of the national temple and the owners of the territory in which the great fairs and literary festivals of all Arabia were held, would naturally absorb into their own dialect many of the words and locutions of other tribes, and we should consequently expect their language to be more copious and elegant than that of their neighbours. At the same time we must not forget that the acknowledged claims of the Qur'an to be the direct utterance of the divinity have made it impossible for any Muslim to criticise the work, and it became, on the contrary, the standard by which other literary compositions had to be judged. Grammarians, lexicographers, and rhetoricians started with the presumption that the Qur'an could not be wrong, and other works therefore only approached excellence in proportion as they, more or less, successfully imitated its. style. Regarding it, however, from a perfectly impartial and unbiassed standpoint, we find that it
INTRODUCTION. Ixxvii
expresses the thoughts and ideas of a Bedawi Arab in Bedawi language and metaphor. The language is noble and forcible, but it is not elegant in the sense of literary refinement. To Mohammed’s hearers it must have been startling, from the manner in which it brought great truths home to them in the language of their every-day life.
There was nothing antiquated in the style or the words, no tricks of speech, pretty conceits, or mere poetical embellishments; the prophet spoke with rude, fierce eloquence in ordinary language. The only rhetorical ornament he allowed himself was that of making his periods more or less rhythmical, and most of his clauses rhyme,—a thing that was and still is natural to an Arab orator, and the necessary outcome of the structure of the Arabic tongue,
It is often difficult to enter thoroughly into the spirit of the old Arab poets, Mohammed’s contemporaries or immediate predecessors, because we cannot completely realise the feelings. that actuated them or identify ourselves with the society in which they moved. For this reason they have always something remote and obsolete about them, however clear their language and meaning may be. With the Qur'an it is not so. Mohammed speaks with a living voice, his vivid word-painting brings at once before the mind the scene he describes or conjures up, we can picture his very attitude when, having finished some marvellously told story of the days of yore, uttered some awful denunciation, or given some glorious promise, he pauses suddenly and says, with bitter disappointment, ‘These are the true stories, and there is no god but God; and yet ye turn aside!’
To translate this worthily is a most difficult task. To imitate the rhyme and rhythm would be to give the English an artificial ring from which the Arabic is quite free; and the same objection lies against using the phraseology of our authorised version of the Bible: to render it by fine or stilted language would be quite as foreign to the spirit of
! How natural this was to an Arab may be inferred from the anecdote related in Part I, note 2, p. 126; see also p. lv.
xxviii THE QUR'AN.
the original: while to make it too rude or familiar would be to err equally on the other side. I have, therefore, endeavoured to take a middle course; I have translated each sentence as literally as the difference in structure between the two languages would allow, and when possible I have rendered it word for word. Where a rugged or commonplace expression occurs in the Arabic I have not hesitated to render it by a similar English one, even where a literal rendering may perhaps shock the reader.
To preserve this closeness of rendering, I have had in several instances to make use of English constructions which, if not incorrect from a strictly grammatical point of view, are, Tam aware, often inelegant. Thus a peculiarity of the Arabic is to use the same preposition with a passive verb as the active and transitive verb required; for instance, ghazaba *halaihi, ‘he was angered against him,’ in the passive, ghuziba "halaihi, ‘he was angered-against,’ and the preservation of this construction is often absolutely necessary to retain the force of the original.
An instance of this occurs in the Opening Chapter, where the words ellaDHina an’hamta ’haldihim, ghdairal maghzibi *haldihim are rendered, ‘of those thou art gracious ‘to, not of those thou art wroth with.;’ in Sale’s translation, ‘of those to whom thou hast been gracious, not of those against whom thou art incensed ;’ the placing the preposition before the verb gives a completely different ring to the English to that of the Arabic, to say nothing of the absence of that colloquial freedom which distinguishes the original.
I have, as far as possible, rendered an Arabic word by the same English word wherever it occurs; in some cases, however, where the Arabic word has more than one signification, or where it would distort the sense to retain the same expression, I have not scrupled to alter it.
Some of the Arabic words that occur in the Qur’4n are ambiguous, and have given rise to numerous differences of opinion among commentators. Thus the word istaw4 is applied to God, and is interpreted in some passages to
INTRODUCTION. Ixxix
Some of the Arabic words that occur in the Qur’4n are ambiguous, and have given rise to numerous differences of opinion among commentators. Thus the word istaw4 is applied to God, and is interpreted in some passages to
INTRODUCTION. Ixxix
mean ‘he directed himself by his will to the heaven’ (Lane), and in others to mean ‘he stood straight or erect’ (Lane). The expression occurs often in the Qur'an as descriptive of God’s taking up a certain position with regard to the throne or highest heaven, and Muslim theologians have never ceased to debate concerning the exact nature of this position. El Ghazzalt says that He ‘istawA’ upon the throne in the manner he has himself described, and in the sense He himself means, but not by actual contact or local situation, while the throne itself is sustained by Him. To render it then by ‘sitting’ or ‘ascending’ would be to adopt a particular view of a very debatable question, and to give to the Arabic word a precision of meaning which it does not possess. The root of the word contains the notions of ‘equality of surface’ or ‘uniformity,’ of ‘making’ or-‘fashioning,’ and of ‘being or going straight.’ I have, therefore, adopted a rendering which has a similar confusion of significations, and translated it ‘made for,’ as in Chapter II, ver. 27, ‘He made for the heavens.’ Where no question can arise concerning its interpretation, as, for instance, when it is used of a rider balancing himself on the back of his camel, I have rendered it simply ‘settled.’ The notes that I have appended are only such as are absolutely necessary for understanding the text; for a full account of all the historical allusions, Arabic, Jewish, and Magian legends, with which the native commentators illustrate the Qur'an, the reader is referred to the notes in Sale’s translation. The version of that eminent scholar fully deserves the consideration it has so long enjoyed, but from the large amount of exegetical matter which he has incorporated in his text, and from the style of language employed, which differs widely from the nervous energy and rugged simplicity of the original, his work can scarcely be regarded as a fair representation of the Qur'an. Rodwell’s version approaches nearer to the Arabic, but even in that there is too much assumption of the literary
1 See Chapter XLIII, ver. 12.
Ixxx THE QUR'AN.
style. The arrangement of the Sfrahs in chronological order, too, though a help to the student, destroys the miscellaneous character of the book, as used by the Muslims, and as Mohammed’s successors left it.
12.
Ixxx THE QUR'AN.
style. The arrangement of the Sfrahs in chronological order, too, though a help to the student, destroys the miscellaneous character of the book, as used by the Muslims, and as Mohammed’s successors left it.
In my rendering I have, for the most part, kept to the interpretation of the Arabic commentator Béidsavi, and have only followed my own opinion in certain cases where a word or expression, quite familiar to me from my experience of every-day desert life, appeared to be somewhat strained by these learned schoolmen. Chapter XXII, ver. 64, is an instance in which a more simple rendering would be preferable, though I have only ventured to suggest it in a note},
I am fully sensible of the shortcomings of my own version, but if I have succeeded in my endeavour to set before the reader plainly what the Qur’4n is, and what it contains, my aim will have been accomplished.
E. H. PALMER.
St. Joun’s Cottecz, CAMBRIDGE, March, 1880.
1 See Part II, p. 63, note.
ABSTRACT
OF THE
CONTENTS OF THE QUR‘AN.
I. Tue Opentnc Cuapter. (Mecca.) Prayer for guidance.
Il. Tue Cuaprer or tHe Herrer. (Medinah.)
The Quran a guidance. Rebuke to misbelievers: parable of one who kindles a fire. God is not ashamed of trifling similitudes. The creation of man: Adam taught ‘the names:’ Iblis refuses to adore him : the temptation and fall. The children of Israel: their trials in Egypt: the golden calf: the manna and quails : bidden to enter the city and say ‘hif/atun. Moses strikes the rock : he bids the people slaughter a dun cow to discover a murder. Charge against the Jews of corrupting the Scriptures. The golden calf: the mountain held over them. Gabriel reveals the Qur’4n: Hart and Mart. Believers are not to say ra’hina, but un/Aurna. Verses which are annulled will be replaced by better ones. Paradise not exclusively for Jews and Christians. Mosques to be free. Story of Abraham: he rebuilds the Kaabah: was a ‘Hanif. The qiblah fixed. Zafé and Merwah may be compassed. Proofs of God’s unity. Lawful and unlawful food. The law of retaliation for homicide. Testators. The fast of Ramadhan. Rites of the pilgrimage: its duration. Fighting for religion lawful during the sacred months. Wine and gaming forbidden. Marriage with idolaters unlawful. The law of divorce. Of suckling children. The Muhagertn to be rewarded. The children of Israel demand a king. Saul (Zalt): the shechina: the ark. Saul and Gideon confounded. Goliath. Jesus. The dyat el kursty (‘verse of the throne’) asserting the self-subsistence and omnipresence of God. Nimrod and Abraham. Almsgiving. No compulsion in religion. Proofs of the resurrection: Ezekiel’s vision of the dry bones
[6] f
Ixxxii ABSTRACT OF THE CONTENTS
referred to: Abraham and the birds. Almsgiving recommended. Usurers denounced. Laws relating to debt and trading. Persons mentally incapable are to act by agents. The believers’ prayer.
TIT. Tue Cuaprer or ImrAn’s Famtry. (Medfnah.)
Almsgiving recommended. Usurers denounced. Laws relating to debt and trading. Persons mentally incapable are to act by agents. The believers’ prayer.
TIT. Tue Cuaprer or ImrAn’s Famtry. (Medfnah.)
God’s unity and self-subsistence. The Qur’4n confirmatory of previous Scriptures. The verses are either decisive or ambiguous. Example of Pharaoh’s punishment. The battle of Bedr. Islam the true religion. Future torment eternal. Obedience to God and the Apostle enjoined. Conception of the Virgin Mary; she is brought up by Zachariah. Birth of John: the annunciation of the Virgin. Birth and infancy of Jesus: the miracle of the birds of clay: the disciples: allusion to Mohammed’s dispute with a Christian deputation from Nagran. Abraham a ‘Hanif. Reproof to Jews who pretend to believe and then recant ;. and who pervert the Scriptures. No distinction to be made between the prophets. The Jews rebuked for prohibiting certain kinds of food.. The foundation of the Kaabah. Abraham’s station. Pilgrimage enjoined. Schism and misbelief reproved. Battle of Ohod referred to. The victory at. Bedr due to angelic aid. Usury denounced. Fate of those who rejected the prophets of old. Mohammed’s death must not divert the believers from their faith. Promise of God’s help. Further account of the battle of Bedr. The Muslim martyrs to enter Paradise. The victory of Bedr more than counterbalanced the defeat at Ohod. The hypocrites detected and reproved. Death the common lot even of apostles. Prayer for the believers. Exhortation to vie in good works and be patient.
IV. Tue Cuarprer or Women. (Medtnah.)
God creates. and watches over man. Women’s dowries. Administration of the property of orphans and idiots. Distribution of property among the heirs. Witnesses required to prove adultery. Believers are not to inherit women’s estates against their will: no false charge of adultery to be made with a view of keeping a woman’s dowry. Women whom it is unlawful to marry. Men are superior to women: punishment of refractory wives. Arbitration between man and wife. Duty towards parents, kinsmen, orphans, the poor, neighbours, &c. Almsgiving for appearance sake a crime. Believers must not pray when drunk or polluted. Sand may be used for purification when water is not to be had. Charge against
OF THE QuR’AN, Ixxxiii
Arbitration between man and wife. Duty towards parents, kinsmen, orphans, the poor, neighbours, &c. Almsgiving for appearance sake a crime. Believers must not pray when drunk or polluted. Sand may be used for purification when water is not to be had. Charge against
OF THE QuR’AN, Ixxxiii
Jews of perverting the Scriptures and saying ra’hin4: they are threatened with transformation, like those who broke the Sabbath, for their unbelief. Idolatry the unpardonable sin. Some who have the Scriptures believe. Trusts to be paid back. Quarrels to be referred to God and the Apostle only. The Apostle will intercede for the believers. Mohammed commanded to settle their differences. Believers to take precautions in sallying forth to battle. They are exhorted to fight, and promised Paradise if they fall. Obedience to the prophet is obedience to God. Salutation to be returned. The hypocrites. ‘Deserters are to be slain, unless they have taken refuge with a tribe in league with the Muslims, Penalty for killing a believer by mistake. Believers are not to plunder others on the mere pretence that they are infidels. Fate of the half-hearted Muslims who fell at Bedr. Precautions to be taken against an attack during prayers. Exhortation to sincerity in supporting the faith. Rebuke to the pagan Arabs for their idolatry and superstitious practices. Islam the best religion, being that of - Abraham the ‘Hanif. Laws respecting women and orphans: equity and kindness recommended. Partiality to one wife rather than another reproved. Fear of God inculcated. God does not pardon the unstable in faith or the hypocrites. No middle course is allowed. The Jews were punished for demanding a book from heaven. Of old they asked Moses to show them God openly and were punished. They are reproached for breaking their covenant with God, for calumniating Mary, and for pretending that they killed Jesus, whereas they only killed his similitude, for God took him to Himself. Certain lawful foods forbidden the Jews for their injustice and usury. Mohammed is inspired in the same manner as the other apostles and prophets. Jesus is only an Apostle of God and His Word and a spirit from Him. Doctrine of the Trinity denounced. God has not begotten a son. The law of inheritance in the case of remote kinship.
V. Tue Carter or tHE Tasie. (Medinah.)
Believers are to fulfil their compacts. Brute beasts, except those hereafter mentioned, are lawful; but chase during the pilgrimage is unlawful. The rites and sacrifices of the pilgrimage are lawful. The Muslims are not to bear ill-will against the Qurais who prevented them at ‘Hudaibiyeh from making the pilgrimage. Forbidden meats. The food of Jews and Christians is lawful f2
Ixxxiv ABSTRACT OF THE CONTENTS
The rites and sacrifices of the pilgrimage are lawful. The Muslims are not to bear ill-will against the Qurais who prevented them at ‘Hudaibiyeh from making the pilgrimage. Forbidden meats. The food of Jews and Christians is lawful f2
Ixxxiv ABSTRACT OF THE CONTENTS
to Muslims: so too their women. Ablutions before prayers. Rules for purification in cases of pollution. The Muslims are bidden to remember the oath of fealty (at ‘Akabah), and how God made a similar covenant with the children of Israel, and chose twelve wardens. Mohammed is warned against their treachery as well as against the’Christians. Refutation of the doctrine that Christ is God; and of the idea that the Jews and Christians are ‘sons of God’ and His beloved. Mohammed sent as a warner and herald of glad tidings. Moses bade the children of Israel invade the Holy Land and they were punished for hesitating. Story of the two sons of Adam: the crow shows Cain how to bury the body of Abel. Gravity of homicide. Those who make war against God and His Apostle are not to receive quarter. Punishment for theft. Mohammed is to judge both Jews and Christians by the Qur’4n, in accordance with their own Scriptures, but not according to ‘their lusts.’ Or would they prefer to be judged according to the unjust laws of the time of the pagan Arabs? The Muslims are not to take Jews and Christians for patrons. The hypocrites hesitate to join the believers: they are threatened. Further appeal to the Jews and Christians: fate of those before them who were transformed for their sins. The Jews reproved for saying that ‘God’s hand is fettered.” Some of them are moderate, but the greater part are misbelievers. The prophet is bound to preach his message. Sabzeans, Jews, and Christians appealed to as believers. Prophets of old were rejected. Against the worship of the Messiah and the doctrine of the Trinity. Jews and idolaters are the most hostile to the Muslims ; and the Christians are nearest in love to them. - Expiation for an inconsiderate oath. Wine and gambling forbidden. Game not to be hunted or eaten during pilgrimage. Expiation for violating this precept: fish is lawful at this time. Rites of the ‘Hagg to be observed. Believers must not ask about painful things till the whole Qur’4n is revealed. Denunciation of the superstitious practices of the pagan Arabs with respect to certain cattle. Witnesses required when a dying man makes his testament. The mission of Jesus: the miracles of the infancy: the apostles ask for a table from heaven as a sign: Jesus denies commanding men to worship him and his mother as gods.
OF THE Qur’AN. Ixxxv
VI. Tue Cuapter oF Cattir. (Mecca.)
Witnesses required when a dying man makes his testament. The mission of Jesus: the miracles of the infancy: the apostles ask for a table from heaven as a sign: Jesus denies commanding men to worship him and his mother as gods.
OF THE Qur’AN. Ixxxv
VI. Tue Cuapter oF Cattir. (Mecca.)
Light and darkness are both created by God. Rebuke to idolaters. They are exhorted to take warning by the fate of those of o'd, who rejected the prophets. Had the revelation been a material book they would have disbelieved it:. if the prophet had been an angel he would have come in the guise of a man. Attributes of God. Mohammed bidden to become a Muslim. Those who have the Scriptures ought to recognise Mohammed as the one foretold in them. The idolaters will be disappointed of the intercession of their gods on the judgment day. They deny the resurrection day now, but hereafter they will have awful proof of its truth. The next world is preferable to this. Prophets aforetime were also mocked at and they were patient. God could send them a sign if He pleased. Beasts, birds, and the like are communities like men: their fate is all written in the Book: they too shall be gathered on the judgment day. Arguments in proof of the supreme power of God. Mohammed is only a messenger : he is to disclaim miraculous power: is not to repulse believers: he is bidden to abjure idolatry and not follow the lusts of the Meccans. God’s omniscience. He takes men’s souls to Himself during sleep: sends guardian angels to watch over them: preserves men in danger by land and sea. Mohammed is not to join in discussions on religion with idolaters, nor to associate with those who make a sport of it. Folly of idolatry set-forth: God the creator: Abraham’s perplexity in seeking after the true God: worships successively the stars, the moon, and the sun, but is convinced that they are not gods by seeing them set. Turns to God and becomes a ‘Hanif. Other prophets of old were inspired: the Qur'an is also a special revelation from God to the Meccans, fulfilling their Scriptures; but the Jews have perverted or suppressed parts of them. Denunciation of one who falsely pretended to be inspired. The creation a proof of God's unity. Rebuke to those who call the ginn His partners, or attribute offspring to Him. Idolaters are not to be abused lest they too speak ill of God. The Meccans would not have believed even if'a sign had been given them. Mohammed is to trust to God alone. Men are not to abstain from food over which God’s name has been pronounced. God will vindicate His messenger. Belief or the reverse depends on God’s grace. The ginns and false gods, together with their worshippers,
Ixxxvi ABSTRACT OF THE CONTENTS
Mohammed is to trust to God alone. Men are not to abstain from food over which God’s name has been pronounced. God will vindicate His messenger. Belief or the reverse depends on God’s grace. The ginns and false gods, together with their worshippers,
Ixxxvi ABSTRACT OF THE CONTENTS
will be condemned to everlasting torment. God never punishes without first sending an apostle with warning. The threatened doom cannot be averted. Denunciation of the idolatrous practices of the Arabs: setting apart portions of the produce of the land for God and for the idols, and defrauding God of His portion: infanticide: declaring cattle and tilth inviolable. God created all fruits and all cattle ; both are therefore lawful. Argument proving the absurdity of some of these customs. Enumeration of the only kinds of food that are unlawful. The prohibition to the Jews of certain food:was only on account of their sins. ‘God's revealed word is the only certain argument. Declaration of things really forbidden, namely, harshness to parents, infanticide, abominable sins, and murder. The property of orphans is to be respected, and fair dealing to be practised. No soul compelled beyond its capacity. The Qur’aén to be accepted on the same authority as the book of Moses was. Faith required now without signs: no later profession on the judgment day shall profit them. Good works to be rewarded tenfold, but evil works only by the same amount. Isldm is the religion of Abraham the ‘Hanif: a belief in one God, to whom all prayer and devotion is due. Each soul shall bear its own burden. The high rank of some of the Meccans is only a trial from the Lord:whereby to prove them.
VII. Tue Cuaprer or Az Aardr. (Mecca.)
Mohammed is bidden to accept the Qur’An fearlessly. The Meccans must take warning by the fate of those who rejected the prophets of old. The creation and fall of Adam. Iblis allowed to tempt mankind. Men are to go to Mosque decently clad. God has only prohibited sinful actions. Men are warned not to reject the mission of the apostles: their punishment at .and -after death if they do so. The happiness of believers in Paradise. Description of Al Aaraf, the partition between heaven and hell. Immediate belief in the: Qur’an required. God the Creator. Humble and secret prayer enjoined. Proofs of God’s goodness. Noah sent to warn his people: he is saved in the ark while they are drowned. Hd sent to ‘Ad: they reject his preaching and are punished. Zali‘h sent to Thamfid: produces the she-camel as a sign: the people hamstring her and are punished. Lot sent to the people of Sodom: their punishment. Sho’haib sent to Midian: his people reject him and are destroyed. Thus city after city was
OF THE QUR'AN. Ixxxvii
Zali‘h sent to Thamfid: produces the she-camel as a sign: the people hamstring her and are punished. Lot sent to the people of Sodom: their punishment. Sho’haib sent to Midian: his people reject him and are destroyed. Thus city after city was
OF THE QUR'AN. Ixxxvii
destroyed for rejecting the apostles. Moses sent to Pharaoh: the miracles of the snake and the white hand. The magicians contend with Moses, are overcome, and believe. Pharaoh punishes them. The slaughter of the firstborn: the plagues of Egypt. The Israelites are delivered. Moses communes with God, who appears to him on the Mount. The giving of the Law. The golden calf. Moses’ wrath against Aaron. The seventy elders. The coming of Mohammed ‘the illiterate prophet’ foretold. Some Jews are just and rightly guided. The division into twelve tribes. The miracle of smiting the rock: the manna and quails: the command to enter the city, saying ‘hi#atun, and punishment for disobedience. The Sabbath-breaking city: the transformation of the wicked inhabitants into apes. The dispersion of the Jews. The mountain held over the Jews. The covenant of God ‘with the posterity of Adam: ‘Am I not your:Lord??’ Humiliation of one who having foretold the coming of a prophet in the time of Mohammed would not.acknowledge the latter as such. Many-both of the ginn and of mankind predestined for hell. The names of God are not to be perverted *. Mohammed is not ‘possessed.’ Th? coming of ‘the Hour.’ Creation of Adam and Eve: conception an 1 birth of their first child, ‘‘Abd el ‘Hareth:’ their idolatry. Idols are themselves servants of God: they have neither life nor senses. Mohammed is bidden to treat his opponents with mildness. The mention of God’s name repels devilish influences. Men are recommended to listen to the Qur’an and to humble themselves before God, whom the angels adore.
VIII. Tue Cuarrer or tHE Sports. (Medinah.)
Spoils belong to God and the Apostle. Who are the true believers. The expedition of Mohammed against the caravan from Syria under Abu Sufian. The miraculous victory at Bedr. Address to the Meccans who, fearing an attack from Mohammed, took sanctuary in the Kaabah, and prayed to God to decide between themselves and him. Exhortation to believe and avoid treachery. Plots against Mohammed frustrated by divine interference. The revelation treated as old folks’ tales. Rebuke of the idolaters for mocking the Muslims at prayer. Offer of an amnesty to those
1 This is constantly alluded to in Persian mystical poetry as Roz i alast, ‘the day of “ Am I not?”’ 2 As Allah, not Allat, the name of a goddess. See p. 160, note 1.
Ixxxviili ABSTRACT OF THE CONTENTS
Rebuke of the idolaters for mocking the Muslims at prayer. Offer of an amnesty to those
1 This is constantly alluded to in Persian mystical poetry as Roz i alast, ‘the day of “ Am I not?”’ 2 As Allah, not Allat, the name of a goddess. See p. 160, note 1.
Ixxxviili ABSTRACT OF THE CONTENTS
who will believe. Exhortation to fight the infidels: division of the spoils: description of the battle. The enemy made to seem few in the Muslims’ eyes, while they seemed more numerous than they really were. The infidels forsaken by Satan, their leader, on the day of battle. Fate of the hypocrites. Warning from Pharaoh’s fate. The infidels who break their treaty. Treachery to be met with the like. God will help the prophet against the traitors. A few enduring believers shall conquer a multitude of infidels. The Muslims are reproved for accepting-ransom for the captives taken at Bedr. The spoils are lawful. The Muhagerin who fled with Mohammed, and the inhabitants of Medinah who gave him refuge, are to form ties of brotherhood}.
IX. Tue Cyaprer or Repentance or Immunity. (Medinah.)
(This chapter is without the initial formula ‘In the name of the. merciful,’ &c.)
An immunity for four months.proclaimed to such of the idolaters as have made a league with the prophet; but they are to be killed wherever found when the sacred months have expired. An idolater seeking refuge is to be helped in order that he may hear the word of God. None are to be included in the immunity but those with whom the league was made at the Sacred Mosque. They are not to be trusted. Exhortation to fight against the Meccans. Idolaters may not repair to the mosques of God. Reproof to Abu ’] ‘Abbas, the prophet’s uncle, who, while refusing to believe, claimed to have done enough in supplying water to the ‘pilgrims and in making the pilgrimage himself. ‘Fhe Muhagertn are to hold the first rank. Infidels are not to be taken for patrons even when they are fathers or brothers. Religion is to be preferred to ties of kinship. The victory of ‘Honein. The idolaters are not to be allowed to enter the Sacred Mosque at Mecca another year. The infidels are to be attacked. The Jews denounced for saying that Ezra is the son of God: the assumption of the title ‘Rabbi’ reproved. Diatribe against Jewish doctors and Christian monks. Of the sacred months and the sin of deferring them. Exhortation to the Muslims to march forth to battle. Allusions to the escape of Mohammed and Abu Bekr from Mecca and their concealment in a cave. Rebuke to those who seek to be excused from fighting,