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Sir Edward Denison Ross
C.I.E., Ph.D., ETC.

[Written apparently sometime after 1877]

TO THE READER.

_______

I IMAGINE it almost needless either to make an apology for publishing the
following translation, or to go about to prove it a work of use as well as
curiosity. They must have a mean opinion of the Christian religion, or be but
ill grounded therein, who can apprehend any danger from so manifest a forgery:
and if the religious and civil institutions of foreign nations are worth our
knowledge, those of Mohammed, the lawgiver of the Arabians, and founder of an
empire which in less than a century spread itself over a greater part of the
world than the Romans were ever masters of, must needs be so; whether we
consider their extensive obtaining, or our frequent intercourse with those who
are governed thereby. I shall not here inquire into the reasons why the law
of Mohammed has met with so unexampled a reception in the world (for they are
greatly deceived who imagine it to have been propagated by the sword alone),
or by what means it came to be embraced by nations which never felt the force
of the Mohammedan arms, and even by those which stripped the Arabians of their
conquests, and put an end to the sovereignty and very being of their Khalîfs:
yet it seems as if there was something more than what is vulgarly imagined in
a religion which has made so surprising a progress. But whatever use an
impartial version of the Korân may be of in other respects, it is absolutely
necessary to undeceive those who, from the ignorant or unfair translations
which have appeared, have entertained too favourable an opinion of the
original, and also to enable us effectually to expose the imposture; none of
those who have hitherto undertaken that province, not excepting Dr. Prideaux
himself, having succeeded to the satisfaction of the judicious, for want of
being complete masters of the controversy. The writers of the Romish
communion, in particular, are so far from having done any service in their
refutations of Mohammedism, that by endeavouring to defend their idolatry and
other superstitions, they have rather contributed to the increase of that
aversion which the Mohammedans in general have to the Christian religion, and
given them great advantages in the dispute. The Protestants alone are able to
attack the Korân with success; and for them, I trust, Providence has reserved
the glory of its overthrow. In the meantime, if I might presume to lay down
rules to be observed by those who attempt the conversion of the Mohammedans,
they should be the

same which the learned and worthy Bishop Kidder* has prescribed for the
conversion of the Jews, and which may, mutatis mutandis, be equally applied to
the former, notwithstanding the despicable opinion that writer, for want of
being better acquainted with them, entertained of those people, judging them
scarce fit to be argued with. The first of these rules is, To avoid
compulsion; which, though it be not in our power to employ at present, I hope
will not be made use of when it is. The second is, To avoid teaching
doctrines against common sense; the Mohammedans not being such fools (whatever
we may think of them) as to be gained over in this case. The worshipping of
images and the doctrine of transubstantiation are great stumbling-blocks to
the Mohammedans, and the Church which teacheth them is very unfit to bring
those people over. The third is, To avoid weak arguments: for the Mohammedans
are not to be converted with these, or hard words. We must use them with
humanity, and dispute against them with arguments that are proper and cogent.
It is certain that many Christians, who have written against them, have been
very defective this way: many have used arguments that have no force, and
advanced propositions that are void of truth. This method is so far from
convincing, that it rather serves to harden them. The Mohammedans will be apt
to conclude we have little to say, when we urge them with arguments that are
trifling or untrue. We do but lose ground when we do this; and instead of
gaining them, we expose ourselves and our cause also. We must not give them
ill words neither; but must avoid all reproachful language, all that is
sarcastical and biting: this never did good from pulpit or press. The softest
words will make the deepest impression; and if we think it a fault in them to
give ill language, we cannot be excused when we imitate them. The fourth rule
is, Not to quit any article of the Christian faith to gain the Mohammedans.
It is a fond conceit of the Socinians, that we shall upon their principles be
most like to prevail upon the Mohammedans: it is not true in matter of fact.
We must not give up any article to gain them: but then the Church of Rome
ought to part with many practices and some doctrines. We are not to design to
gain the Mohammedans over to a system of dogma, but to the ancient and
primitive faith. I believe nobody will deny but that the rules here laid down
are just: the latter part of the third, which alone my design has given me
occasion to practise, I think so reasonable, that I have not, in speaking of
Mohammed or his Korân, allowed myself to use those opprobrious appellations,
and unmannerly expressions, which seem to be the strongest arguments of
several who have written against them. On the contrary, I have thought myself
to treat both with common decency, and even to approve such

* In his Demonstr. of the Messias, Part III. chap. 2.

particulars as seemed to me to deserve approbation: for how criminal soever
Mohammed may have been in imposing a false religion on mankind, the praises
due to his real virtues ought not to be denied him; nor can I do otherwise
than applaud the candour of the pious and learned Spanhemius, who, though he
owned him to have been a wicked impostor, yet acknowledged him to have been
richly furnished with natural endowments, beautiful in his person, of a subtle
wit, agreeable behaviour, showing liberality to the poor, courtesy to every
one, fortitude against his enemies, and above all a high reverence for the
name of GOD; severe against the perjured, adulterers, murderers, slanderers,
prodigals, covetous, false witnesses, &c., a great preacher of patience,
charity, mercy, beneficence, gratitude, honouring of parents and superiors,
and a frequent celebrator of the divine praises.*
Of the several translations of the Korân now extant, there is but one
which tolerably represents the sense of the original; and that being in Latin,
a new version became necessary, at least to an English reader. What
Bibliander published for a Latin translation of that book deserves not the
name of a translation; the unaccountable liberties therein taken and the
numberless faults, both of omission and commission, leaving scarce any
resemblance of the original. It was made near six hundred years ago, being
finished in 1143, by Robertus Retenensis, an English-man, with the assistance
of Hermannus Dalmata, at the request of Peter, Abbot of Clugny, who paid them
well for their pains.
From this Latin version was taken the Italian of Andrea Arrivabene,
notwithstanding the pretences in his dedication of its being done immediately
from the Arabic;? wherefore it is no wonder if the transcript be yet more
faulty and absurd than the copy.?
About the end of the fifteenth century, Johannes Andreas, a native of
Xativa in the kingdom of Valencia, who from a Mohammedan doctor became a
Christian priest, translated not only the Korân, but also its glosses, and the
seven books of the Sonna, out of Arabic into the Arragonian tongue, at the
command of Martin Garcia,§ Bishop of Barcelona and Inquisitor of Arragon.
Whether this translation were ever published or not I am wholly ignorant: but
it may be presumed to have been the better done for being the work of one bred
up in the

* Id certum, naturalibus egregiè dotibus instructum Muhammedera, forma
præstanti, ingenio calido, moribus facetis, ac præ se ferentem liberalitatem
in egenos. comitatem in singulos, fortitudinem in hostes, ac præ cæteris
reverentiam divini nominis.-Severus fuit in perjuros, adulteros, homicidas,
obtrectatores, prodigos, avaros, falsos testes, &c. Magnus idem patientiæ,
charitatis, misericordiæ, beneficentiæ, gratitudinis, honoris in parentes ac
superiores præco, ut et divinarum laudum. Hist. Eccles. Sec. VII. c. 7, lem.
5 and 7.
? His words are: Questo libro, che già havevo à commune utilità di
molti fatto dal proprio testo Arabo tradurre nella nostra volgar lingua
Italiana, &c. And afterwards; Questo è l'Alcorano di Macometto, il quale,
come ho gia detto, ho fatto dal suo idioma tradurre, &c.
? Vide Jos. Scalig. Epist. 361 et 362; et Selden. de Success. ad Leges
Ebræor. p. 9.
§ J. Andreas, in Præf. ad Tractat. suum de Confusione Sectæ Mahometanæ.

Mohammedan religion and learning; though his refutation of that religion,
which has had several editions, gives no great idea of his abilities.
Some years within the last century, Andrew du Ryer, who had been consul
of the French nation in Egypt, and was tolerably skilled in the Turkish and
Arabic languages, took the pains to translate the Korân into his own tongue:
but his performance, though it be beyond comparison preferable to that of
Retenensis, is far from being a just translation; there being mistakes in
every page, besides frequent transpositions, omissions, and additions,* faults
unpardonable in a work of this nature. And what renders it still more
incomplete is, the want of Notes to explain a vast number of passages, some of
which are difficult, and others impossible to be understood, without proper
explications, were they translated ever so exactly; which the author is so
sensible of that he often refers his reader to the Arabic commentators.
The English version is no other than a translation of Du Ryer's, and
that a very bad one; for Alexander Ross, who did it, being utterly
unacquainted with the Arabic, and no great master of the French, has added a
number of fresh mistakes of his own to those of Du Ryer; not to mention the
meanness of his language, which would make a better book ridiculous.
In 1698, a Latin translation of the Korân, made by Father Lewis
Marracci, who had been confessor to Pope Innocent XI., was published at Padua,
together with the original text, accompanied by explanatory notes and a
refutation. This translation of Marracci's, generally speaking, is very
exact; but adheres to the Arabic idiom too literally to be easily understood,
unless I am much deceived, by those who are not versed in the Mohammedan
learning. The notes he has added are indeed of great use; but his
refutations, which swell the work to a large volume, are of little or none at
all, being often unsatisfactory, and sometimes impertinent. The work,
however, with all its faults, is very valuable, and I should be guilty of
ingratitude, did I not acknowledge myself much obliged thereto; but still,
being in Latin, it can be of no use to those who understand not that tongue.
Having therefore undertaken a new translation, I have endeavoured to do
the original impartial justice; not having, to the best of my knowledge,
represented it, in any one instance, either better or worse than it really is.
I have thought myself obliged, indeed, in a piece which pretends to be the
Word of GOD, to keep somewhat scrupulously close to the text; by which means
the language may, in some places, seem to express the Arabic a little too
literally to be elegant English: but this, I hope, has not happened often; and
I flatter myself that the

* Vide Windet. de Vitâ Functorum statu, Sect. IX.

style I have made use of will not only give a more genuine idea of the
original than if I had taken more liberty (which would have been much more for
my ease), but will soon become familiar: for we must not expect to read a
version of so extraordinary a book with the same ease and pleasure as a modern
composition.
In the Notes my view has been briefly to explain the text, and
especially the difficult and obscure passages, from the most approved
commentators, and that generally in their own words, for whose opinions or
expressions, where liable to censure, I am not answerable; my province being
only fairly to represent their expositions, and the little I have added of my
own, or from European writers, being easily discernible. Where I met with any
circumstance which I imagined might be curious or entertaining, I have not
failed to produce it.
The Preliminary Discourse will acquaint the reader with the most
material particulars proper to be known previously to the entering on the
Korân itself, and which could not so conveniently have been thrown into the
Notes. And I have taken care, both in the Preliminary Discourse and the
Notes, constantly to quote my authorities and the writers to whom I have been
beholden; but to none have I been more so than to the learned Dr. Pocock,
whose Specimen Historiæ Arabum is the most useful and accurate work that has
been hitherto published concerning the antiquities of that nation, and ought
to be read by every curious inquirer into them.
As I have had no opportunity of consulting public libraries, the
manuscripts of which I have made use throughout the whole work have been such
as I had in my own study, except only the Commentary of al Beidâwi and the
Gospel of St. Barnabas. The first belongs to the library of the Dutch church
in Austin Friars, and for the use of it I have been chiefly indebted to the
Reverend Dr. Bolten, one of the ministers of that church: the other was very
obligingly lent me by the Reverend Dr. Holme, Rector of Hedley in Hampshire;
and I take this opportunity of returning both those gentlemen my thanks for
their favours. The merit of al Beidâwi's commentary will appear from the
frequent quotations I have made thence; but of the Gospel of St. Barnabas
(which I had not seen when the little I have said of it in the Preliminary
Discourse,* and the extract I had borrowed from M. de la Monnoye and M.
Toland,? were printed off), I must beg leave to give some further account.
The book is a moderate quarto, in Spanish, written in a very legible
hand, but a little damaged towards the latter end. It contains two hundred
and twenty-two chapters of unequal length, and four hundred

* Sect. IV. p. 58. ? In not. ad cap. 3, p. 38

and twenty pages; and is said, in the front, to be translated from the
Italian, by an Arragonian Moslem, named Mostafa de Aranda. There is a preface
prefixed to it, wherein the discoverer of the original MS., who was a
Christian monk, called Fra Marino, tells us that having accidentally met with
a writing of Irenæus (among others), wherein he speaks against St. Paul,
alleging, for his authority, the Gospel of St. Barnabas, he became exceeding
desirous to find this gospel; and that GOD, of His mercy, having made him very
intimate with Pope Sixtus V., one day, as they were together in that Pope's
library, his Holiness fell asleep, and he, to employ himself, reaching down a
book to read, the first he laid his hand on proved to be the very gospel he
wanted: overjoyed at the discovery, he scrupled not to hide his prize in his
sleeve, and on the Pope's awaking, took leave of him, carrying with him that
celestial treasure, by reading of which he became a convert to Mohammedism.
This Gospel of Barnabas contains a complete history of Jesus Christ from
His birth to His ascension; and most of the circumstances in the four real
Gospels are to be found therein, but many of them turned, and some artfully
enough, to favour the Mohammedan system. From the design of the whole, and
the frequent interpolations of stories and passages wherein Mohammed is spoken
of and foretold by name, as the messenger of God, and the great prophet who
was to perfect the dispensation of Jesus, it appears to be a most barefaced
forgery. One particular I observe therein induces me to believe it to have
been dressed up by a renegade Christian, slightly instructed in his new
religion, and not educated a Mohammedan (unless the fault be imputed to the
Spanish, or perhaps the Italian translator, and not to the original compiler);
I mean the giving to Mohammed the title of Messiah, and that not once or twice
only, but in several places; whereas the title of the Messiah, or, as the
Arabs write it, al Masîh, i.e., Christ, is appropriated to Jesus in the Korân,
and is constantly applied by the Mohammedans to Him, and never to their own
prophet. The passages produced from the Italian MS. by M. de la Monnoye are
to be seen in this Spanish version almost word for word.
But to return to the following work. Though I have freely censured the
former translations of the Korân, I would not therefore be suspected of a
design to make my own pass as free from faults: I am very sensible it is not;
and I make no doubt that the few who are able to discern them, and know the
difficulty of the undertaking, will give me fair quarter. I likewise flatter
myself that they, and all considerate persons, will excuse the delay which has
happened in the publication of this work, when they are informed that it was
carried on at leisure times only, and amidst the necessary avocations of a
troublesome profession.

CONTENTS.

_________

A TABLE

OF THE

SECTIONS OF THE PRELIMINARY DISCOURSE

_________

SECTION Page
I.-Of the Arabs before Mohammed; or, as they express it, in the Time of
Ignorance; their History, Religion, Learning, and Customs 1
II.-Of the State of Christianity, particularly of the Eastern Churches, and of
Judaism, at time of Mohammed's appearance; and of the methods taken
by him for the establishing his Religion, and the circumstances which
concurred thereto 25
III.-Of the Korân itself, the Peculiarities of that Book; the manner of its
being
written and published, and the General Design of it 44
IV.-Of the Doctrines and positive Precepts of the Korân which relate to Faith
and
Religious Duties 54
V.-Of certain Negative Precepts in the Korân 95
VI.-Of the Institutions of the Korân in Civil Affairs 103
VII.-Of the Months commanded by the Korân to be kept Sacred; and of the
setting
apart of Friday for the especial service of God 114
VIII.-Of the principal Sects among the Mohammedans; and of those who have pre-
tended to Prophecy among the Arabs, in or since the time of Mohammed
117

A TABLE OF THE CHAPTERS

OF

THE KORAN.

______________

CHAPTER Page
1. Entitled, The Preface, or Introduction; containing 7 verses 1
2. Entitled, The Cow; containing 286 verses 2
3. Entitled, The Family of Imrân; containing 200 verses 32
4. Entitled, Women; containing 175 verses 53
5. Entitled, The Table; containing 120 verses 73
6. Entitled, Cattle; containing 165 verses 89
7. Entitled, Al Araf; containing 206 verses 105
8. Entitled, The Spoils; containing 76 verses 125
9. Entitled, The Declaration of Immunity; containing 139 verses 134
10. Entitled, Jonas; containing 109 verses 150
11. Entitled, Hud; containing 123 verses 158
12. Entitled, Joseph; containing 111 verses 169
13. Entitled, Thunder; containing 43 verses 181
14. Entitled, Abraham; containing 52 verses 186
15. Entitled, Al Hejr; containing 99 verses 191
16. Entitled, The Bee; containing 128 verses 195
17. Entitled, The Night Journey; contianing 110 verses 206
18. Entitled, The Cave; containing 111 verses 216
19. Entitled, Mary; containing 80 verses 227
20. Entitled, T. H.; containing 134 verses 233
21. Entitled, The Prophets; containing 112 verses 242
22. Entitled, The Pilgrimage; containing 78 verses 250
23. Entitled, The True Believers; containing 118 verses 257
24. Entitled, Light; containing 74 verses 262
25. Entitled, Al Forkan; containing 77 verses 271
26. Entitled, The Poets; containing 227 verses 276
27. Entitled, The Ant; containing 93 verses 283
28. Entitled, The Story; containing 87 verses 289
29. Entitled, The Spider; containing 69 verses 297
30. Entitled, The Greeks; containing 60 verses 302
31. Entitled, Lokmân; containing 34 verses 306
32. Entitled, Adoration; containing 29 verses 309
33. Entitled, The Confederates; containing 73 verses 312
34. Entitled, Saba; containing 54 verses 321
35. Entitled, The Creator; containing 45 verses 326
36. Entitled, Y. S; containing 83 verses 330

CHAPTER Page
37. Entitled, Those who rank themselves in Order; containing 182 verses 334
38. Entitled, S.; containing 86 verses 339
39. Entitled, The Troops; containing 75 verses 344
40. Entitled, The True Believer; containing 85 verses 350
41. Entitled, Are distinctly explained; containing 54 verses 355
42. Entitled, Consultation; containing 53 verses 359
43. Entitled, The Ornaments of Gold; containing 89 verses 362
44. Entitled, Smoke; containing 57 verses 367
45. Entitled, The Kneeling; containing 36 verses 369
46. Entitled, Al Ahkaf; containing 35 verses 371
47. Entitled, Mohammed; containing 38 verses 374
48. Entitled, The Victory; containing 29 verses 377
49. Entitled, The Inner Apartments; containing 18 verse 381
50. Entitled, K.; containing 45 verses 383
51. Entitled, The Dispersing; containing 60 verses 385
52. Entitled, The Mountain; containing 48 verses 387
53. Entitled, The Star; containing 61 verses 389
54. Entitled, The Moon; containing 55 verses 391
55. Entitled, The Merciful; containing 78 verses 394
56. Entitled, The Inevitable; containing 99 verses 396
57. Entitled, Iron; containing 29 verses 399
58. Entitled, She who disputed; containing 22 verses 402
59. Entitled, The Emigration; containing 24 verses 404
60. Entitled, She who is tried; containing 13 verses 407
61. Entitled, Battle Array; containing 14 verses 409
62. Entitled, The Assembly; containing 11 verses 410
63. Entitled, The Hypocrites; containing 11 verses 412
64. Entitled, Mutual Deceit; contianing 18 verses 413
65. Entitled, Divorce; containing 12 verses 414
66. Entitled, Prohibition; containing 12 verses 415
67. Entitled, The Kingdom; containing 30 verses 418
68. Entitled, The Pen; containing 52 verses 419
69. Entitled, The Infallible; containing 52 verses 421
70. Entitled, The Steps; containing 44 verses 423
71. Entitled, Noah; containing 28 verses 424
72. Entitled, The Genii; containing 28 verses 426
73. Entitled, The Wrapped up; containing 19 verses 427
74. Entitled, The Covered; containing 55 verses 429
75. Entitled, The Resurrection; containing 40 verses 431
76. Entitled, Man; containing 31 verses 432
77. Entitled, Those which are sent; containing 50 verses 434
78. Entitled, The News; containing 40 verses 435
79. Entitled, Those who tear forth; containing 46 verses 436
80. Entitled, He Frowned; containing 42 verses 437
81. Entitled, The Folding up; containing 29 verses 438
82. Entitled, The Cleaving in Sunder; containing 19 verses 439
83. Entitled, Those who give Short Measure or Weight; containing 36 verses
440
84. Entitled, The Rending in Sunder; containing 23 verses 441
85. Entitled, The Celestial Signs; containing 22 verses 442
86. Entitled, The Star which appeareth by Night; containing 17 verses 443
87. Entitled, The Most High; containing 19 verses 443
88. Entitled, The Overwhelming; containing 26 verses 444

CHAPTER Page
89. Entitled, The Daybreak; containing 30 verses 445
90. Entitled, The Territory; containing 20 verses 447
91. Entitled, The Sun; containing 15 verses 447
92. Entitled, The Night; containing 21 verses 448
93. Entitled, The Brightness; containing 11 verses 448
94. Entitled, Have we not Opened; containing 8 verses 449
95. Entitled, The Fig; containing 8 verses 449
96. Entitled, Congealed Blood; containing 19 verses 450
97. Entitled, Al Kadr; containing 5 verses 451
98. Entitled, The Evidence; containing 8 verses 451
99. Entitled, The Earthquake, containing 8 verses 452
100. Entitled, The War Horses which run swiftly; containing 11 verses 453
101. Entitled, The Striking; containing 10 verses 453
102. Entitled, The Emulous Desire of Multiplying; containing 8 verses 454
103. Entitled, The Afternoon; containing 3 verses 454
104. Entitled, The Slanderer; containing 9 verses 454
105. Entitled, The Elephant; containing 5 verses 455
106. Entitled, Koreish; containing 4 verses 456
107. Entitled, Necessaries; containing 7 verses 457
108. Entitled, Al Cawthar; containing 3 verses 457
109. Entitled, The Unbelievers; containing 6 verses 458
110. Entitled, Assistance; containing 3 verses 458
111. Entitled, Abu Laheb; containing 5 verses 459
112. Entitled, The Declaration of God's Unity; containing 4 verses 459
113. Entitled, The Daybreak; containing 5 verses 460
114. Entitled, Men; containing 6 verses 460

THE

PRELIMINARY DISCOURSE

SECTION I.

OF THE ARABS BEFORE MOHAMMED; OR, AS THEY EXPRESS IT, IN THE TIME
OF IGNORANCE; THEIR HISTORY, RELIGION, LEARNING, AND CUSTOMS