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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Some 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.
212. 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.)
3Almsgiving 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
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Some 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.
212. 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.)
3Almsgiving 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
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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