Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1But a mysterious power appeared to hold him back, and at length the long looked-for vision came, which was to confirm him in his prophetic mission. At last the angel. again appeared in all his glory, and Mohammed in terror ran to ‘his wife ‘Hadigah and cried daTHTHirini, ‘wrap me up!’ and lay down entirely enwrapped in his cloak as was his custom when attacked by the hysterical fits (which were always accompanied, as we learn froin the traditions, with violent hectic fever), partly for medical reasons and partly to screen himself from the gaze of evil spirits. As he lay there the angel again spake to him: ‘O thou covered! Rise up and warn! and thy Lord magnify! and thy garments purify; and abomination shun! and grant not favours to gain increase; and for thy Lord await’!” 1 SQrah LXXIV, 1-7. INTRODUCTION. XxXili And now the revelations came in rapid succession. He no longer doubted the reality of the inspiration, and his conviction of the unity of God and of his divine commission to preach it were indelibly impressed upon his mind. His only convert was at first his faithful wife “Hadigah ; she was always at his side to comfort him when others mocked at him, to cheer him when dispirited, and to encourage him when he wavered. Well, indeed, did she deserve the title by which afterages knew her of Umm el M(’minin, ‘the mother of the believers.’ His daughters next believed; his cousin Ali, Abu Talib’s youngest son, whom Mohammed had adopted to relieve his uncle of some portion of his family cares, soon followed; then came Zaid, his freedman, favourite companion and fellow-seeker after truth; and ere long the little band of believers was joined by Abu Bekr, a rich merchant, and man of the most upright character, who had also beea his confidant during that period of doubt and mental strife. Mohammed was wont to say that, ‘all the world had hesitated more or less to recognise him as the Apostle of God, except Abu Bekr alone.’ Abu Bekr enjoyed immense influence with his fellow-citizens, and had by his probity earned the appellation of el Ziddig, ‘ the true.’ The next converts to the new faith were two young men, Zobeir and Sa‘ad ibn WaqqAz, both relations of the prophet. Abd er Rahman ibn Auf and Tal'‘hah, men of mark and military prowess, then joined the Muslim ranks. Othm4n ibn Affan, afterwards the third ‘Caliph, a young Arab beau, also embraced Islam for the sake of obtaining the hand of Mohammed’s daughter, Rukaiyah. The accession of these personages opened the eyes of the Qurdis to the importance of the movement, but the number of the faithful was still but small. His other converts were only women and slaves, the former being won over by the influence of ‘Hadigah. Amongst the latter was an Abyssinian slave named Bilal, who subsequently underwent cruel persecutions for the XXIV THE QUR’AN. faith, and on the establishment of the religion became the first mu’ezzin or ‘crier,’ who called to prayer in Islam.
2Amongst the latter was an Abyssinian slave named Bilal, who subsequently underwent cruel persecutions for the XXIV THE QUR’AN. faith, and on the establishment of the religion became the first mu’ezzin or ‘crier,’ who called to prayer in Islam. In the fifth year of his ministry Mohammed made another important convert, Omar ibn el ‘//a7¢¢4b, a fierce soldier, who had been one of the bitterest opponents of the new religion, but who afterwards proved its chief support. His conversion carried with it so great weight that the Mohammedan traditions relate it with miraculous attendant details. Omar and’ Abu Bekr supplied, the one by his vigour and promptitude in action, and the other by his persuasive eloquence and address, the want of the practical element in Mohammed’s character. So thoroughly did he rely upon them and seek support from their companionship, that it was always his custom to say, ‘I and Abu Bekr and Omar have been to such and such a place, or have done such and such a thing.’ To the great mass of the citizens of Mecca the new doctrine was simply the “Hanifism to which they had become accustomed, and they did not at first trouble themselves at all about the matter. Mohammed’s claim, however, to be the Apostle of God called forth more opposition, causing some to hate him for his presumption and others to sidicule him for his pretensions; some, as we have seen above, regarded him in the light of one possessed, while another class looked upon him as a mere. vulgar soothsayer. But in. preaching the unity of Allah, Mohammed was attacking the very existence of the idols, in the guardianship of which consisted not only the supremacy of Mecca, but the welfare and importance of the state. The chiefs of the Qurdais therefore began to look with no favourable eye upon the prophet, whom they regarded as a dangerous political innovator. But Mohammed himself came of the most noble family in Mecca, and could not be attacked or suppressed without calling down. upon the aggressors the certain vengeance of his protector Abu Talib and his clan. A deputation of the chiefs therefore waited upon Abu T4lib and begged him to enforce silence upon his nephew, or to withdraw his INTRODUCTION. XXV protection, which latter alternative was equivalent to handing him over to the summary vengeance of his foes. This Abu Talib firmly but politely refused to do, and it was not until they added threats to their entreaties that he con- | sented even to remonstrate with his nephew. Mohammed, though deeply grieved at losing, as he feared, his uncle’s protection and goodwill, exclaimed in reply, ‘By Allah! if they placed the sun on my right hand and the moon on my left, to persuade me, yet while God bids me, I will not renounce my purpose!’ and bursting into tears turned to leave the place. But the kind old Abu Talib, moved at his nephew’s tears, recalled him and assured him of his continued protection.
3But the kind old Abu Talib, moved at his nephew’s tears, recalled him and assured him of his continued protection. From his fellow-citizens Mohammed met with nothing but raillery, insults, and actual injuries, when he ventured to announce his mission in public. In return he could only threaten them with punishment in this world and the next, setting before them the fate of those who had rejected the prophets of old, of the people of Noah and Lot, of the destruction of Pharaoh and other contumacious folk ; and painting in vivid colours the dreadful torments of the future life. But the one threat seemed little likely to be realised, and in an existence after death they had no belief. So the prophet’s warnings went for naught, and he himself was forced to bear with patience the contumely heaped upon him and the still deeper pain of disappointment and the sense of failure. In proportion as the new faith incurred the open hostility of the Meccans, the position of its converts became more embarrassing. Those who had powerful protectors could still weather the storm, but the weaker ones, especially the slaves and women, had to endure the severest persecutions, and in some cases suffered martyrdom for their belief. Some of the slaves were bought off by Abu Bekr, Mohammed’s own financial position not allowing him to do this himself; others having no resource apostatized to save their lives. Under these circumstances the prophet advised his little XXVi THE QUR'AN. band of followers to seek safety in flight; and a few of the most helpless of them accordingly emigrated to the Christian country of Abyssinia. The next year others joined them, until the little colony of Muslim emigrants numbered a hundred souls. The Qurdis were much annoyed at the escape of the Muslims, as they had hoped and determined to suppress the movement completely: they therefore sent a deputation to the Naggast or king of Abyssinia, demanding thé surrender of the fugitives. The NaggAsi called his bishops around him, and summoning the refugees to the conference bade them answer for themselves. They told him how they had been plunged in idolatry and crime, and how their prophet had called them to belief in God and to the practice of a better life ; then they quoted the words of the Qur’4n concerning Jesus, and finally begged the monarch not to give them up to these men, who would not only persecute them, but force them back into unbelief and sin. The Naggasi granted their request and sent the messengers back. The failure of this attempt increased the hostility of the Qurdis towards the small remnant of the Muslims who were left in Mecca. Almost alone, exposed to hourly danger and annoyance, it is not to be wondered at that Mohammed should for a moment have conceived the idea of a compromise.
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.
1But a mysterious power appeared to hold him back, and at length the long looked-for vision came, which was to confirm him in his prophetic mission. At last the angel. again appeared in all his glory, and Mohammed in terror ran to ‘his wife ‘Hadigah and cried daTHTHirini, ‘wrap me up!’ and lay down entirely enwrapped in his cloak as was his custom when attacked by the hysterical fits (which were always accompanied, as we learn froin the traditions, with violent hectic fever), partly for medical reasons and partly to screen himself from the gaze of evil spirits. As he lay there the angel again spake to him: ‘O thou covered! Rise up and warn! and thy Lord magnify! and thy garments purify; and abomination shun! and grant not favours to gain increase; and for thy Lord await’!” 1 SQrah LXXIV, 1-7. INTRODUCTION. XxXili And now the revelations came in rapid succession. He no longer doubted the reality of the inspiration, and his conviction of the unity of God and of his divine commission to preach it were indelibly impressed upon his mind. His only convert was at first his faithful wife “Hadigah ; she was always at his side to comfort him when others mocked at him, to cheer him when dispirited, and to encourage him when he wavered. Well, indeed, did she deserve the title by which afterages knew her of Umm el M(’minin, ‘the mother of the believers.’ His daughters next believed; his cousin Ali, Abu Talib’s youngest son, whom Mohammed had adopted to relieve his uncle of some portion of his family cares, soon followed; then came Zaid, his freedman, favourite companion and fellow-seeker after truth; and ere long the little band of believers was joined by Abu Bekr, a rich merchant, and man of the most upright character, who had also beea his confidant during that period of doubt and mental strife. Mohammed was wont to say that, ‘all the world had hesitated more or less to recognise him as the Apostle of God, except Abu Bekr alone.’ Abu Bekr enjoyed immense influence with his fellow-citizens, and had by his probity earned the appellation of el Ziddig, ‘ the true.’ The next converts to the new faith were two young men, Zobeir and Sa‘ad ibn WaqqAz, both relations of the prophet. Abd er Rahman ibn Auf and Tal'‘hah, men of mark and military prowess, then joined the Muslim ranks. Othm4n ibn Affan, afterwards the third ‘Caliph, a young Arab beau, also embraced Islam for the sake of obtaining the hand of Mohammed’s daughter, Rukaiyah. The accession of these personages opened the eyes of the Qurdis to the importance of the movement, but the number of the faithful was still but small. His other converts were only women and slaves, the former being won over by the influence of ‘Hadigah. Amongst the latter was an Abyssinian slave named Bilal, who subsequently underwent cruel persecutions for the XXIV THE QUR’AN. faith, and on the establishment of the religion became the first mu’ezzin or ‘crier,’ who called to prayer in Islam.
2Amongst the latter was an Abyssinian slave named Bilal, who subsequently underwent cruel persecutions for the XXIV THE QUR’AN. faith, and on the establishment of the religion became the first mu’ezzin or ‘crier,’ who called to prayer in Islam. In the fifth year of his ministry Mohammed made another important convert, Omar ibn el ‘//a7¢¢4b, a fierce soldier, who had been one of the bitterest opponents of the new religion, but who afterwards proved its chief support. His conversion carried with it so great weight that the Mohammedan traditions relate it with miraculous attendant details. Omar and’ Abu Bekr supplied, the one by his vigour and promptitude in action, and the other by his persuasive eloquence and address, the want of the practical element in Mohammed’s character. So thoroughly did he rely upon them and seek support from their companionship, that it was always his custom to say, ‘I and Abu Bekr and Omar have been to such and such a place, or have done such and such a thing.’ To the great mass of the citizens of Mecca the new doctrine was simply the “Hanifism to which they had become accustomed, and they did not at first trouble themselves at all about the matter. Mohammed’s claim, however, to be the Apostle of God called forth more opposition, causing some to hate him for his presumption and others to sidicule him for his pretensions; some, as we have seen above, regarded him in the light of one possessed, while another class looked upon him as a mere. vulgar soothsayer. But in. preaching the unity of Allah, Mohammed was attacking the very existence of the idols, in the guardianship of which consisted not only the supremacy of Mecca, but the welfare and importance of the state. The chiefs of the Qurdais therefore began to look with no favourable eye upon the prophet, whom they regarded as a dangerous political innovator. But Mohammed himself came of the most noble family in Mecca, and could not be attacked or suppressed without calling down. upon the aggressors the certain vengeance of his protector Abu Talib and his clan. A deputation of the chiefs therefore waited upon Abu T4lib and begged him to enforce silence upon his nephew, or to withdraw his INTRODUCTION. XXV protection, which latter alternative was equivalent to handing him over to the summary vengeance of his foes. This Abu Talib firmly but politely refused to do, and it was not until they added threats to their entreaties that he con- | sented even to remonstrate with his nephew. Mohammed, though deeply grieved at losing, as he feared, his uncle’s protection and goodwill, exclaimed in reply, ‘By Allah! if they placed the sun on my right hand and the moon on my left, to persuade me, yet while God bids me, I will not renounce my purpose!’ and bursting into tears turned to leave the place. But the kind old Abu Talib, moved at his nephew’s tears, recalled him and assured him of his continued protection.
3But the kind old Abu Talib, moved at his nephew’s tears, recalled him and assured him of his continued protection. From his fellow-citizens Mohammed met with nothing but raillery, insults, and actual injuries, when he ventured to announce his mission in public. In return he could only threaten them with punishment in this world and the next, setting before them the fate of those who had rejected the prophets of old, of the people of Noah and Lot, of the destruction of Pharaoh and other contumacious folk ; and painting in vivid colours the dreadful torments of the future life. But the one threat seemed little likely to be realised, and in an existence after death they had no belief. So the prophet’s warnings went for naught, and he himself was forced to bear with patience the contumely heaped upon him and the still deeper pain of disappointment and the sense of failure. In proportion as the new faith incurred the open hostility of the Meccans, the position of its converts became more embarrassing. Those who had powerful protectors could still weather the storm, but the weaker ones, especially the slaves and women, had to endure the severest persecutions, and in some cases suffered martyrdom for their belief. Some of the slaves were bought off by Abu Bekr, Mohammed’s own financial position not allowing him to do this himself; others having no resource apostatized to save their lives. Under these circumstances the prophet advised his little XXVi THE QUR'AN. band of followers to seek safety in flight; and a few of the most helpless of them accordingly emigrated to the Christian country of Abyssinia. The next year others joined them, until the little colony of Muslim emigrants numbered a hundred souls. The Qurdis were much annoyed at the escape of the Muslims, as they had hoped and determined to suppress the movement completely: they therefore sent a deputation to the Naggast or king of Abyssinia, demanding thé surrender of the fugitives. The NaggAsi called his bishops around him, and summoning the refugees to the conference bade them answer for themselves. They told him how they had been plunged in idolatry and crime, and how their prophet had called them to belief in God and to the practice of a better life ; then they quoted the words of the Qur’4n concerning Jesus, and finally begged the monarch not to give them up to these men, who would not only persecute them, but force them back into unbelief and sin. The Naggasi granted their request and sent the messengers back. The failure of this attempt increased the hostility of the Qurdis towards the small remnant of the Muslims who were left in Mecca. Almost alone, exposed to hourly danger and annoyance, it is not to be wondered at that Mohammed should for a moment have conceived the idea of a compromise.
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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