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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
15 Mohammed having only set out with the intention of peaceably performing the pilgrimage, carried cattle with him to sacrifice in the valley of Mina, but was obliged by the Qur4is to turn back. See Introduction, pp. xxxix, xl. XLVITI, 25-28. THE CHAPTER OF VICTORY. 237 occurred to you on their account without your knowledge—that God may make whomsoever He pleases enter into His mercy. Had they been distinct from one another, we would have tormented those of them who misbelieved with grievous woe. . When those who misbelieved put in their hearts pique—the pique of ignorance'—and God sent down His shechina upon His Apostle and upon the believers, and obliged them to keep to the word of piety”, and they were most worthy of it and most suited for it ; for God all things doth know. God truly verified for His Apostle the vision * that ye shall verily enter the Sacred Mosque, if God please, in safety with shaven heads or cut hair, ye shall not fear; for He knows what ye know not, and He has set for you, beside that, a victory nigh at hand‘. He it is who sent His Apostle with guidance 1 Suhail ibn ‘Amr, who concluded the truce with Mohammed at ‘Hudaibtyeh, objected to the formula ‘In the name of the merciful and compassionate God,’ with which the prophet ordered ‘Alt to commence the document, and insisted on the heathen formula ‘In Thy name, O God!’ He also refused to admit the words ‘Mohammed, the Apostle of God,’ saying, that if they had granted so much they would not have opposed him; the words ‘Mohammed the son of Abdallah’ were therefore substituted. These objections were so annoying to the Muslims, that it was with difficulty that Mohammed could restrain them from an immediate breach of the peace. 2 The Mohammedan profession of faith, ‘There is no god but God, and Mohammed His servant is the Apostle. Or it may be the initial formula which the unbelieving Meccans rejected. ® Mohammed dreamed that he would accomplish the pilgrimage to Mecca with all its rites; the affair at ‘Hudaibiyeh disappointed his followers, but in the following year it was fulfilled. ‘ Te. that of Khaibar. 238 THE QUR'AN, XLVIII, 28-XLIx, 2. and the religion of truth to set it above all religion ; for God is witness enough ! Mohammed is the Apostle of God, and those who are with Him are vehement against the misbelievers, —compassionate amongst themselves; thou mayest see them bowing down, adoring, craving grace from God and His goodwill,—their marks are in their faces from the effects of adoration ;—that is their similitude in the law?! and their similitude in the gospel; as a seedling puts forth its sprouts and strengthens it, and grows stout, and straightens itself upon its stem, delighting the sower!—that the misbelievers may be angry at them;—God has promised those of them who believe and do right—forgiveness and a mighty hire. ‘THe CHAPTER OF THE INNER CHAMBERS. (XLIX. Medinah.) In the name of the merciful and compassionate God.
2‘THe CHAPTER OF THE INNER CHAMBERS. (XLIX. Medinah.) In the name of the merciful and compassionate God. O ye who believe! do not anticipate God and His Apostle, but fear God; verily, God both hears and knows. O ye who believe! raise not your voices above the voice of the prophet, and do not speak loud to him as ye speak loud to one another?, lest your works become vain, while ye do not perceive. 1 Or the Pentateuch. 2 Said to refer to a dispute between Abu Bekr and ‘Omar, in the course of which they came to high words in the presence of the prophet. XLIX, 3-9. CHAPTER OF THE INNER CHAMBERS, 239 Verily, those who lower their voice before the Apostle of God, they are those whose hearts God has proved for piety, for them is forgiveness and a mighty hire. Verily, those who cry out to thee from behind the inner chambers!, most of them have no sense; [5] but did they wait until thou come out to them, it were better for them ;—but God is forgiving, merciful. O ye who believe! if there come to you a sinner with an information, then discriminate, lest ye fall upon a people in ignorance and on the morrow repent of what ye have done? And know that among you is the Apostle of God ; if he should obey you in many a matter ye would commit a sin?; God has made faith beloved by you, and has made it seemly in your hearts, and has made misbelief and iniquity and rebellion hateful to you.—These are the rightly directed—grace from God and favour! and God is knowing, wise. And if the two parties of the believers quarrel‘, 1 Two of the Arabs wishing to speak with Mohammed when he was sleeping at noon in his hartm, cried out rudely to him, ‘Mohammed, come out to us!’ See p. 82. ® Al Walid ibn "Hugba was sent by Mohammed to collect the zak&t (see Introduction, p. Ixxiii) from the tribe of Mustaleq, with whom he had had a feud in the time preceding Islam. Seeing them coming out to meet him in large numbers, he grew apprehensive, and returned hastily with the information that the tribe had refused the tribute. Mohammed thereupon sent ‘Halfd ibn Walfd to reduce them by force, when it was found that the former messenger’s fears had been quite groundless. 3 I.e. ye would mislead him. * Alluding to one of the frequent disputes between the tribes of Aus and ‘Hazrag at Medinah. See Introduction, p. xxxiv. 240 THE Qur’An. XLIX, 9-13. then make peace between them; and if one of the twain outrages the other, then fight the party that has committed the outrage until it return to God’s bidding ; and if it do return then make peace between them with equity, and be just; verily, God loves the just. [10] The believers are but brothers, so make peace between your two brethren and fear God, haply ye may obtain mercy!
3[10] The believers are but brothers, so make peace between your two brethren and fear God, haply ye may obtain mercy! O ye who believe! let not one class ridicule another whe are perchance better than they; nor let women ridicule other women who are perchance better than they; and do not defame each other, - nor call each other bad names—an ill name is iniquity after faith?! O ye who believe! carefully avoid suspicion ; verily, some suspicion is a sin. And do not play the spy, nor backbite each other; would one of you like to eat his dead brother’s flesh >—why! ye would abhor it! then fear God; verily, God is relentant, compassionate. O ye folk! verily, we have created you of male and female, and made you races and tribes that ye may know each other. Verily, the most honourable of you in the sight of God is the most pious of you; verily, God is knowing, aware ! 1 Le. it is defamation to charge a person who has embraced the faith with iniquity. The passage is said to have been revealed on account of Zafiyah bint ‘Huy4i, one of the prophet’s wives, who complained to him that she had been taunted by the other women with her Jewish origin. Mohammed answered her, ‘Canst thou not say, “Aaron is my father, Moses my uncle, and Mohammed my husband?”’”’ XLIX, 14-L, 4. THE CHAPTER OF Q. 241 The desert Arabs say, ‘We believe.’ Say, ‘Ye do not believe; but say, “We have become Muslims ;” for the faith has not entered into your hearts : but if ye obey God and His Apostle He will not defraud you of your works at all: verily, God is forgiving, compassionate !’ . [15] The believers are only those who believe in God and His Apostle, and then doubt not, but fight strenuously with their wealth and persons in God’s cause—these are the truth-tellers! Say, ‘Will ye teach God your religion?’ when God knows what is in the heavens and what is in the earth, and God all things doth know! They deem that they oblige thee by becoming Muslims. Say, ‘Nay! deem not that ye oblige me by your becoming Muslims! God obliges you, by directing you to the faith, if ye do speak the truth!’ Verily, God knows the unseen things of the heavens and the earth, and God on what ye do doth look. Tue CHAPTER oF Q. (L. Mecca.) In the name of the merciful and compassionate God. Q. By the glorious Qur’4n! nay, they wonder that there has come to them a warner from amongst themselves; and the misbelievers say, ‘This is a wondrous thing! What, when we are dead and have become dust ?—that is a remote return!’ We well know what the earth consumes of them, for with us is a book that keeps (account). [9] R 242 THE QUR'AN. L, 5-15. [5] Nay, they call the truth a lie when it comes to them, and they are in a confused affair 1. _ Do not they behold the heaven above them, how we have built it and adorned it, and how it has no flaws ? And the earth, we have stretched it out and thrown thereon firm mountains, and caused to grow thereon every beautiful kind.
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.
15 Mohammed having only set out with the intention of peaceably performing the pilgrimage, carried cattle with him to sacrifice in the valley of Mina, but was obliged by the Qur4is to turn back. See Introduction, pp. xxxix, xl. XLVITI, 25-28. THE CHAPTER OF VICTORY. 237 occurred to you on their account without your knowledge—that God may make whomsoever He pleases enter into His mercy. Had they been distinct from one another, we would have tormented those of them who misbelieved with grievous woe. . When those who misbelieved put in their hearts pique—the pique of ignorance'—and God sent down His shechina upon His Apostle and upon the believers, and obliged them to keep to the word of piety”, and they were most worthy of it and most suited for it ; for God all things doth know. God truly verified for His Apostle the vision * that ye shall verily enter the Sacred Mosque, if God please, in safety with shaven heads or cut hair, ye shall not fear; for He knows what ye know not, and He has set for you, beside that, a victory nigh at hand‘. He it is who sent His Apostle with guidance 1 Suhail ibn ‘Amr, who concluded the truce with Mohammed at ‘Hudaibtyeh, objected to the formula ‘In the name of the merciful and compassionate God,’ with which the prophet ordered ‘Alt to commence the document, and insisted on the heathen formula ‘In Thy name, O God!’ He also refused to admit the words ‘Mohammed, the Apostle of God,’ saying, that if they had granted so much they would not have opposed him; the words ‘Mohammed the son of Abdallah’ were therefore substituted. These objections were so annoying to the Muslims, that it was with difficulty that Mohammed could restrain them from an immediate breach of the peace. 2 The Mohammedan profession of faith, ‘There is no god but God, and Mohammed His servant is the Apostle. Or it may be the initial formula which the unbelieving Meccans rejected. ® Mohammed dreamed that he would accomplish the pilgrimage to Mecca with all its rites; the affair at ‘Hudaibiyeh disappointed his followers, but in the following year it was fulfilled. ‘ Te. that of Khaibar. 238 THE QUR'AN, XLVIII, 28-XLIx, 2. and the religion of truth to set it above all religion ; for God is witness enough ! Mohammed is the Apostle of God, and those who are with Him are vehement against the misbelievers, —compassionate amongst themselves; thou mayest see them bowing down, adoring, craving grace from God and His goodwill,—their marks are in their faces from the effects of adoration ;—that is their similitude in the law?! and their similitude in the gospel; as a seedling puts forth its sprouts and strengthens it, and grows stout, and straightens itself upon its stem, delighting the sower!—that the misbelievers may be angry at them;—God has promised those of them who believe and do right—forgiveness and a mighty hire. ‘THe CHAPTER OF THE INNER CHAMBERS. (XLIX. Medinah.) In the name of the merciful and compassionate God.
2‘THe CHAPTER OF THE INNER CHAMBERS. (XLIX. Medinah.) In the name of the merciful and compassionate God. O ye who believe! do not anticipate God and His Apostle, but fear God; verily, God both hears and knows. O ye who believe! raise not your voices above the voice of the prophet, and do not speak loud to him as ye speak loud to one another?, lest your works become vain, while ye do not perceive. 1 Or the Pentateuch. 2 Said to refer to a dispute between Abu Bekr and ‘Omar, in the course of which they came to high words in the presence of the prophet. XLIX, 3-9. CHAPTER OF THE INNER CHAMBERS, 239 Verily, those who lower their voice before the Apostle of God, they are those whose hearts God has proved for piety, for them is forgiveness and a mighty hire. Verily, those who cry out to thee from behind the inner chambers!, most of them have no sense; [5] but did they wait until thou come out to them, it were better for them ;—but God is forgiving, merciful. O ye who believe! if there come to you a sinner with an information, then discriminate, lest ye fall upon a people in ignorance and on the morrow repent of what ye have done? And know that among you is the Apostle of God ; if he should obey you in many a matter ye would commit a sin?; God has made faith beloved by you, and has made it seemly in your hearts, and has made misbelief and iniquity and rebellion hateful to you.—These are the rightly directed—grace from God and favour! and God is knowing, wise. And if the two parties of the believers quarrel‘, 1 Two of the Arabs wishing to speak with Mohammed when he was sleeping at noon in his hartm, cried out rudely to him, ‘Mohammed, come out to us!’ See p. 82. ® Al Walid ibn "Hugba was sent by Mohammed to collect the zak&t (see Introduction, p. Ixxiii) from the tribe of Mustaleq, with whom he had had a feud in the time preceding Islam. Seeing them coming out to meet him in large numbers, he grew apprehensive, and returned hastily with the information that the tribe had refused the tribute. Mohammed thereupon sent ‘Halfd ibn Walfd to reduce them by force, when it was found that the former messenger’s fears had been quite groundless. 3 I.e. ye would mislead him. * Alluding to one of the frequent disputes between the tribes of Aus and ‘Hazrag at Medinah. See Introduction, p. xxxiv. 240 THE Qur’An. XLIX, 9-13. then make peace between them; and if one of the twain outrages the other, then fight the party that has committed the outrage until it return to God’s bidding ; and if it do return then make peace between them with equity, and be just; verily, God loves the just. [10] The believers are but brothers, so make peace between your two brethren and fear God, haply ye may obtain mercy!
3[10] The believers are but brothers, so make peace between your two brethren and fear God, haply ye may obtain mercy! O ye who believe! let not one class ridicule another whe are perchance better than they; nor let women ridicule other women who are perchance better than they; and do not defame each other, - nor call each other bad names—an ill name is iniquity after faith?! O ye who believe! carefully avoid suspicion ; verily, some suspicion is a sin. And do not play the spy, nor backbite each other; would one of you like to eat his dead brother’s flesh >—why! ye would abhor it! then fear God; verily, God is relentant, compassionate. O ye folk! verily, we have created you of male and female, and made you races and tribes that ye may know each other. Verily, the most honourable of you in the sight of God is the most pious of you; verily, God is knowing, aware ! 1 Le. it is defamation to charge a person who has embraced the faith with iniquity. The passage is said to have been revealed on account of Zafiyah bint ‘Huy4i, one of the prophet’s wives, who complained to him that she had been taunted by the other women with her Jewish origin. Mohammed answered her, ‘Canst thou not say, “Aaron is my father, Moses my uncle, and Mohammed my husband?”’”’ XLIX, 14-L, 4. THE CHAPTER OF Q. 241 The desert Arabs say, ‘We believe.’ Say, ‘Ye do not believe; but say, “We have become Muslims ;” for the faith has not entered into your hearts : but if ye obey God and His Apostle He will not defraud you of your works at all: verily, God is forgiving, compassionate !’ . [15] The believers are only those who believe in God and His Apostle, and then doubt not, but fight strenuously with their wealth and persons in God’s cause—these are the truth-tellers! Say, ‘Will ye teach God your religion?’ when God knows what is in the heavens and what is in the earth, and God all things doth know! They deem that they oblige thee by becoming Muslims. Say, ‘Nay! deem not that ye oblige me by your becoming Muslims! God obliges you, by directing you to the faith, if ye do speak the truth!’ Verily, God knows the unseen things of the heavens and the earth, and God on what ye do doth look. Tue CHAPTER oF Q. (L. Mecca.) In the name of the merciful and compassionate God. Q. By the glorious Qur’4n! nay, they wonder that there has come to them a warner from amongst themselves; and the misbelievers say, ‘This is a wondrous thing! What, when we are dead and have become dust ?—that is a remote return!’ We well know what the earth consumes of them, for with us is a book that keeps (account). [9] R 242 THE QUR'AN. L, 5-15. [5] Nay, they call the truth a lie when it comes to them, and they are in a confused affair 1. _ Do not they behold the heaven above them, how we have built it and adorned it, and how it has no flaws ? And the earth, we have stretched it out and thrown thereon firm mountains, and caused to grow thereon every beautiful kind.
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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