Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Verily, they—should they perceive -you— would stone you, or would force you back again unto their faith, and ye would never prosper then.’ _ 16 THE QuR’AN. ‘XVIII, 20-25. [20] Thus did we make their people acquainted with their story, that they might know that God's promise is true; and that the Hour, there is no doubt concerning it. When they disputed amongst themselves concerning their affair, and said, ‘ Build a building over them, their Lord knows best about them ;” and those who prevailed in their affair said, ‘We will surely make a mosque over them.’ They will say, ‘Three, and the fourth of them was their dog:’ and they will say, ‘Five, and the sixth of them was their dog:’ guessing at the unseen: and they will say, ‘Seven, and the eighth of them was their dog. Say, ‘My Lord knows best the number of them; none knows them but a few.’ Dispute not therefore concerning them save with a plain disputation, and ask not any one of them? concerning them. . And never say of anything, ‘Verily, I am going to do that to-morrow, except ‘if God please ;’ and remember thy Lord when thou hast forgotten, and say, ‘It may be that my Lord will guide me to what is nearer to the right than this *.’ They tarried in their cave three hundred years and nine more. [25] Say, ‘God knows best of their tarrying. His are the unseen things of the heavens and the earth—He can see! and hear?!’ 1 That is, the Christians. 2? Mohammed being asked by the Jews concerning the number of the Seven Sleepers, had promised to bring them a revelation upon the subject on the morrow: this verse is a rebuke for his presumption. 8 This expression Sale takes to be ironical, and translates,‘ make thou him to see and hear ;’ Rodwell renders it, ‘look thou and hearken unto him:’ both translators having missed both the force XVII, 25-30. THE CHAPTER OF THE CAVE, 17 They have no patron beside Him, nor does He let any one share in His judgment. So, recite what thou art inspired with of the Book of thy Lord; there is no changing His words; nor shalt thou ever find a refuge beside Him; and keep thyself patient, with those who call upon their Lord morning and evening, desiring His face; nor let thine eyes be turned from them, desiring the adornment of the life of this world; and obey not him?! whose heart we have made heedless of remembrance of us, and who follows his lusts, for his affair is ever in advance (of the truth). But say, ‘The truth is from your Lord, so let him who will, believe; and let him who will, disbelieve.’ Verily, we have prepared for the evildoers a fire, sheets of which shall encompass them; and if they cry for help, they shall be helped with water like molten brass, which shall roast their faces :—an ill drink and an evil couch ! Verily, those who believe and act aright,—verily, we will not waste the hire of him who does good works.
2Verily, those who believe and act aright,—verily, we will not waste the hire of him who does good works. [30] These, for them are gardens of Eden; beneath them rivers flow; they shall be adorned therein with bracelets of gold, and shall wear green robes of silk, and of brocade; reclining therein on of the idiom and the explanation given by the commentators Al Baidhavi and Jalalain, to whom Sale refers. The meaning is that which I have given, and the idiom is equivalent to that which occurs in a passage of Hariri, Maq4mah 3 (p. 30, De Sacy’s first edition), akrim bihi, ‘how noble it is!’ abzar bihi being equivalent to m4 abzarahu, ‘how observant He is!’ 1 Said to refer to Ommiaiyet ibn ‘Half, who had requested Mohammed to give up his poorer followers to please the Qurdis; see Chapter VI, verse 52. [9] c 18 THE QUR'AN. XVIII, 30-40. thrones ;—pleasant is the reward, and goodly the couch ! Strike out for them a parable: Two men, for one of whom we made two gardens of grapes, and surrounded them with palms, and put corn between the two. Each of the two gardens brought forth its food and did not fail in aught. And we caused a river to gush forth amidst them; and he had fruit, and said unto his fellow, who was his next-door neighbour, ‘I am more wealthy than thee, and mightier of household.’ And he went in unto his garden, having wronged himself: said he, ‘I do not think that this will ever disappear; and I do not think that the hour is imminent; and if even I be sent back unto my Lord, I shall find a better one than it in exchange.’ [35] Said unto him his fellow, who was his nextdoor neighbour, ‘Thou hast disbelieved in Him who created thee from earth, and then from a clot, then fashioned thee a man; but God, He is my Lord; nor will I associate any one with my Lord. Why couldst thou not have said, when thou didst go into thy garden, “ What God pleases!! there is no power save in God,”—to look at, I am less than thee in wealth and children; but haply my Lord will give me something better than thy garden, and will send upon it thunder-claps from the sky, and it shall be on the morrow bare slippery soil; or on the morrow its water may be deeply sunk, so that thou canst not get thereat!’ [40] And his fruits were encompassed, and on the 1 In the original M4 s4’ allah; this is the usual formula for expressing admiration among Muslims. XVI, 40-48. THE CHAPTER OF THE CAVE. 19 morrow he turned down the palms of his hands! for what he had spent thereon, for it was fallen down upon its trellises. And he said, ‘ Would that I had never associated any one with my Lord!’ And he had not any party to help him beside God, nor was he helped. In such a case the patronage is God’s, the true; He is best at rewarding and best at bringing to an issue.
3And he said, ‘ Would that I had never associated any one with my Lord!’ And he had not any party to help him beside God, nor was he helped. In such a case the patronage is God’s, the true; He is best at rewarding and best at bringing to an issue. Strike out for them, too, a parable of the life of this world; like water which we send down from the sky, and the vegetation of the earth is mingled therewith ;—and on the morrow it is dried up, and the winds scatter it ; for God is powerful over all. Wealth and children are an adornment of the life of this world; but enduring good works are better with thy Lord, as a recompense, and better as a hope. VY [45] And the day when we will move the mountains, and thou shalt see the (whole) earth stalking forth ; and we will gather them, and will not leave one of them behind. Then shall they be presented to thy Lord in ranks.—Now have ye come to us as we created you at first! nay, but ye thought that we would never make our promise good} And the Book shall be placed*, and thou shalt see the sinners in fear of what is in it; and they will say, ‘ Alas, for us! what ails this Book, it leaves neither small nor great things alone, without numbering them ?’ and they shall find present what they have done; and thy Lord will not wrong any one. And when we said to the angels, ‘Adore Adam,’ 1 Le. wrung his hands. 2 In the hand of each. C2 20 THE Qur’AN. XVIII, 48-ss. they adored him, save only Iblis, who was of the ginn, who revolted from the bidding of his Lord. ‘What! will ye then take him and his seed as patrons, rather than me, when they are foes of yours ? bad for the wrong-doers is the exchange!’ I did not make them witnesses of the creation of the heavens and the earth, nor of the creation of themselves, nor did I take those who lead astray for my supporters. [50] On the day when He shall say, ‘Call ye my partners whom ye pretend :’ and they shall call on them, but they shall not answer them; and we will set the vale of perdition between them; and the sinners shall see the fire, and shall think that they are going to fall therein, and shall find no escape therefrom. We have turned about in this Qur’4n for men every parable; but man is ever at most things a caviller. Naught prevented men from believing when the guidance came to them, or from asking pardon of their Lord, except the coming on them of the course of those of yore, or the coming of the torment before their eyes}. We sent not prophets save as heralds of glad tidings and as warners; but those who misbelieve wrangle with vain speech to make void the truth therewith ; and they take my signs and the warnings given them as a jest. [55] Who is more unjust than he who, being 1 This passage is aimed at the Qurais. The ‘course of those of yore’ is the punishment inflicted on the ‘people of Noah, Lot,’ &c. for similar acts of misbelief, and ‘the torment’ is said to refer to their losses at the battle of Bedr.
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.
1Verily, they—should they perceive -you— would stone you, or would force you back again unto their faith, and ye would never prosper then.’ _ 16 THE QuR’AN. ‘XVIII, 20-25. [20] Thus did we make their people acquainted with their story, that they might know that God's promise is true; and that the Hour, there is no doubt concerning it. When they disputed amongst themselves concerning their affair, and said, ‘ Build a building over them, their Lord knows best about them ;” and those who prevailed in their affair said, ‘We will surely make a mosque over them.’ They will say, ‘Three, and the fourth of them was their dog:’ and they will say, ‘Five, and the sixth of them was their dog:’ guessing at the unseen: and they will say, ‘Seven, and the eighth of them was their dog. Say, ‘My Lord knows best the number of them; none knows them but a few.’ Dispute not therefore concerning them save with a plain disputation, and ask not any one of them? concerning them. . And never say of anything, ‘Verily, I am going to do that to-morrow, except ‘if God please ;’ and remember thy Lord when thou hast forgotten, and say, ‘It may be that my Lord will guide me to what is nearer to the right than this *.’ They tarried in their cave three hundred years and nine more. [25] Say, ‘God knows best of their tarrying. His are the unseen things of the heavens and the earth—He can see! and hear?!’ 1 That is, the Christians. 2? Mohammed being asked by the Jews concerning the number of the Seven Sleepers, had promised to bring them a revelation upon the subject on the morrow: this verse is a rebuke for his presumption. 8 This expression Sale takes to be ironical, and translates,‘ make thou him to see and hear ;’ Rodwell renders it, ‘look thou and hearken unto him:’ both translators having missed both the force XVII, 25-30. THE CHAPTER OF THE CAVE, 17 They have no patron beside Him, nor does He let any one share in His judgment. So, recite what thou art inspired with of the Book of thy Lord; there is no changing His words; nor shalt thou ever find a refuge beside Him; and keep thyself patient, with those who call upon their Lord morning and evening, desiring His face; nor let thine eyes be turned from them, desiring the adornment of the life of this world; and obey not him?! whose heart we have made heedless of remembrance of us, and who follows his lusts, for his affair is ever in advance (of the truth). But say, ‘The truth is from your Lord, so let him who will, believe; and let him who will, disbelieve.’ Verily, we have prepared for the evildoers a fire, sheets of which shall encompass them; and if they cry for help, they shall be helped with water like molten brass, which shall roast their faces :—an ill drink and an evil couch ! Verily, those who believe and act aright,—verily, we will not waste the hire of him who does good works.
2Verily, those who believe and act aright,—verily, we will not waste the hire of him who does good works. [30] These, for them are gardens of Eden; beneath them rivers flow; they shall be adorned therein with bracelets of gold, and shall wear green robes of silk, and of brocade; reclining therein on of the idiom and the explanation given by the commentators Al Baidhavi and Jalalain, to whom Sale refers. The meaning is that which I have given, and the idiom is equivalent to that which occurs in a passage of Hariri, Maq4mah 3 (p. 30, De Sacy’s first edition), akrim bihi, ‘how noble it is!’ abzar bihi being equivalent to m4 abzarahu, ‘how observant He is!’ 1 Said to refer to Ommiaiyet ibn ‘Half, who had requested Mohammed to give up his poorer followers to please the Qurdis; see Chapter VI, verse 52. [9] c 18 THE QUR'AN. XVIII, 30-40. thrones ;—pleasant is the reward, and goodly the couch ! Strike out for them a parable: Two men, for one of whom we made two gardens of grapes, and surrounded them with palms, and put corn between the two. Each of the two gardens brought forth its food and did not fail in aught. And we caused a river to gush forth amidst them; and he had fruit, and said unto his fellow, who was his next-door neighbour, ‘I am more wealthy than thee, and mightier of household.’ And he went in unto his garden, having wronged himself: said he, ‘I do not think that this will ever disappear; and I do not think that the hour is imminent; and if even I be sent back unto my Lord, I shall find a better one than it in exchange.’ [35] Said unto him his fellow, who was his nextdoor neighbour, ‘Thou hast disbelieved in Him who created thee from earth, and then from a clot, then fashioned thee a man; but God, He is my Lord; nor will I associate any one with my Lord. Why couldst thou not have said, when thou didst go into thy garden, “ What God pleases!! there is no power save in God,”—to look at, I am less than thee in wealth and children; but haply my Lord will give me something better than thy garden, and will send upon it thunder-claps from the sky, and it shall be on the morrow bare slippery soil; or on the morrow its water may be deeply sunk, so that thou canst not get thereat!’ [40] And his fruits were encompassed, and on the 1 In the original M4 s4’ allah; this is the usual formula for expressing admiration among Muslims. XVI, 40-48. THE CHAPTER OF THE CAVE. 19 morrow he turned down the palms of his hands! for what he had spent thereon, for it was fallen down upon its trellises. And he said, ‘ Would that I had never associated any one with my Lord!’ And he had not any party to help him beside God, nor was he helped. In such a case the patronage is God’s, the true; He is best at rewarding and best at bringing to an issue.
3And he said, ‘ Would that I had never associated any one with my Lord!’ And he had not any party to help him beside God, nor was he helped. In such a case the patronage is God’s, the true; He is best at rewarding and best at bringing to an issue. Strike out for them, too, a parable of the life of this world; like water which we send down from the sky, and the vegetation of the earth is mingled therewith ;—and on the morrow it is dried up, and the winds scatter it ; for God is powerful over all. Wealth and children are an adornment of the life of this world; but enduring good works are better with thy Lord, as a recompense, and better as a hope. VY [45] And the day when we will move the mountains, and thou shalt see the (whole) earth stalking forth ; and we will gather them, and will not leave one of them behind. Then shall they be presented to thy Lord in ranks.—Now have ye come to us as we created you at first! nay, but ye thought that we would never make our promise good} And the Book shall be placed*, and thou shalt see the sinners in fear of what is in it; and they will say, ‘ Alas, for us! what ails this Book, it leaves neither small nor great things alone, without numbering them ?’ and they shall find present what they have done; and thy Lord will not wrong any one. And when we said to the angels, ‘Adore Adam,’ 1 Le. wrung his hands. 2 In the hand of each. C2 20 THE Qur’AN. XVIII, 48-ss. they adored him, save only Iblis, who was of the ginn, who revolted from the bidding of his Lord. ‘What! will ye then take him and his seed as patrons, rather than me, when they are foes of yours ? bad for the wrong-doers is the exchange!’ I did not make them witnesses of the creation of the heavens and the earth, nor of the creation of themselves, nor did I take those who lead astray for my supporters. [50] On the day when He shall say, ‘Call ye my partners whom ye pretend :’ and they shall call on them, but they shall not answer them; and we will set the vale of perdition between them; and the sinners shall see the fire, and shall think that they are going to fall therein, and shall find no escape therefrom. We have turned about in this Qur’4n for men every parable; but man is ever at most things a caviller. Naught prevented men from believing when the guidance came to them, or from asking pardon of their Lord, except the coming on them of the course of those of yore, or the coming of the torment before their eyes}. We sent not prophets save as heralds of glad tidings and as warners; but those who misbelieve wrangle with vain speech to make void the truth therewith ; and they take my signs and the warnings given them as a jest. [55] Who is more unjust than he who, being 1 This passage is aimed at the Qurais. The ‘course of those of yore’ is the punishment inflicted on the ‘people of Noah, Lot,’ &c. for similar acts of misbelief, and ‘the torment’ is said to refer to their losses at the battle of Bedr.
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.
No commentary for this page.