Grant Allen - "Michael's Crag"

Edward S. Ellis - "The Life of Kit Carson"

Jean de La Fontaine - "The Tales and Novels, v23: The River Scamander &c."

Roy Benson, Jr. - "The Biography of a Rabbit"

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Books: The Koran

U >> Unknown >> The Koran




r By neglecting his precepts, and bringing down his swift vengeance on
you.
s Which were all broken and taken up to heaven, except one only; and
this, they say, contained the threats and judicial ordinances, and was
afterwards put into the ark.1
t Literally, rendered me weak.
u See chapter 2, p. 6.
x Or the fragments of that which was left.
y See chapter 2, p. 6, and chapter 4, p. 70.
z That is, Mohammed. See the Prelim. Disc. Sect. II.
a i.e., Both foretold by name and certain description.
b See chapter 3, p. 37.
c As the eating of blood and swine's flesh, and the taking of usury,
&c.
d See chapter 2, p. 31.
e That is, to all mankind in general, and not to one particular nation,
as the former prophets were sent.

1 Al Beidâwi. Vide D'Herbel. ubi sup. p. 649.


Of the people of Moses there is a partyf who direct others with truth,
and act justly according to the same.
160 And we divided them into twelve tribes, as into so many nations. And
we spake by revelation unto Moses, when his people asked drink of him, and we
said, Strike the rock with thy rod; and there gushed thereout twelve
fountains,g and men knew their respective drinking-place. And we caused
clouds to overshadow them, and manna and quailsh to descend upon them, saying,
Eat of the good things which we have given you for food: and they injured not
us, but they injured their own souls.
And call to mind when it was said unto them, Dwell in this city,i and eat
of the provisions thereof wherever ye will, and say, Forgiveness; and enter
the gate worshipping: we will pardon you your sins, and will give increase
unto the well-doers.
But they who were ungodly among them changed the expression into
another,k which had not been spoken unto them. Wherefore we went down upon
them indignation from heaven, because they transgressed.
And ask them concerning the city,l which was situate on the sea, when
they transgressed on the Sabbath-day: when their fish came unto them on their
Sabbath-day, appearing openly on the water: but on the day whereon they
celebrated no Sabbath, they came not unto them. Thus did we prove them,
because they were wicked-doers.
And when a party of themm said unto the others, Why do ye warn a people
whom GOD will destroy, or will punish with a grievous punishment? They
answered, This is an excuse for us unto your LORD,n and peradventure they will
beware.
But when they had forgotten the admonitions which had been given them, we
delivered those who forbade them to do evil; and we inflicted on those who had
transgressed a severe punishment, because they had acted wickedly.

f viz., Those Jews who seemed better disposed than the rest of their
brethren to receive Mohammed's law; or perhaps such of them as had actually
received it. Some imagine they were a Jewish nation dwelling somewhere beyond
China, which Mohammed saw the night he made his journey to heaven, and who
believed on him.1
g See chapter 2, p. 7.
To what is said in the notes there, we may add that, according to a
certain tradition, the stone on which this miracle was wrought was thrown down
from paradise by Adam, and came into the possession of Shoaib, who gave it
with the rod to Moses; and that, according to another, the water issued thence
by three orifices on each of the four sides of the stone, making twelve in
all, and that it ran in so many rivulets to the quarter of each tribe in the
camp.2
h See chapter 2, p. 7.
i See this passage explained, ibid.
k Professor Sike says, that being prone to leave spiritual for worldly
matters, instead of Hittaton they said Hintaton, which signifies wheat,3 and
comes much nearer the true word than the expression I have in the last place
quoted, set down from Jallalo'ddin. Whether he took this from the same
commentator or not does not certainly appear, though he mentions him just
before; but if he did, his copy must differ from that which I have followed.
l This city was Ailah or Elath, on the Red Sea; though some pretend it
was Midian, and others Tiberias. The whole story is already given in the
notes to chapter 2, p. 8. Some suppose the following five or eight verses to
have been revealed at Medina.
m viz., The religious persons among them, who strictly observed the
Sabbath, and endeavoured to reclaim the others, till they despaired of
success. But some think these words were spoken by the offenders, in answer
to the admonitions of the others.
n That we have done our duty in dissuading them from their wickedness.

1 Al Beidâwi. 2 Idem. 3 Sike, in not. ad
Evang. Infant. p. 71.


And when they proudly refused to desist from what had been forbidden
them, we said unto them, Be ye transformed into apes, driven away from the
society of men. And remember when thy LORD declared that he would surely send
against the Jews until the day of resurrection, some nation who should afflict
them with a grievous oppression:o for thy LORD is swift in punishing, and he
is also ready to forgive, and merciful:
and we dispersed them among the nations in the earth. Some of them are
upright persons, and some of them are otherwise. And we proved them with
prosperity and with adversity, that they might return from their disobedience;
and a succession of their posterity hath succeeded after them, who have
inherited the book of the law, who receive the temporal goods of this world,p
and say, It will surely be forgiven us: and if a temporal advantage like the
former be offered them, they accept it also. Is it not the covenant of the
book of the law established with them, that they should not speak of GOD aught
but the truth?q Yet they diligently read that which is therein. But the
enjoyment of the next life will be better for those who fear God than the
wicked gains of these people: (Do ye not therefore understand?)
and for those who hold fast the book of the law, and are constant at
prayer: for we will by no means suffer the reward of the righteous to perish.
170 And when we shook the mountain of Sinai over them,r as though it had
been a covering, and they imagined, that it was falling upon them; and we
said, Receive the law which we have brought you with reverence; and remember
that which is contained therein, that ye may take heed.
And when thy LORD drew forth their posterity from the loins of the sons
of Adam,s and took them to witness against themselves, saying, Am not I your
LORD? They answered, Yea: we do bear witness. This was done lest ye should
say, at the day of resurrection, Verily we were negligent as to this matter,
because we were not apprised thereof:
or lest ye should say, Verily our fathers were formerly guilty of
idolatry, and we are their posterity who have succeeded them; wilt thou
therefore destroy us for that which vain men have committed?
Thus do we explain our signs, that they may return from their vanities.
And relate unto the Jews the history of him unto whom we brought our
signs,t and the departed from them; wherefore Satan followed him, and he
became one of those who were seduced.

o See chapter 5, p. 82, note g.
p By accepting of bribes for wresting judgment, and for corrupting the
copies of the Pentateuch, and by extorting of usury, &c.1
q Particularly by giving out that GOD will forgive their corruption
without sincere repentance and amendment.
r See chapter 2, p. 8, note z.
s This was done in the plain of Dahia in India, or as others imagine,
in a valley near Mecca. The commentators tell us that God stroked Adam's
back, and extracted from his loins his whole posterity, which should come into
the world until the resurrection, one generation after another; that these men
were actually assembled all together in the shape of small ants, which were
endued with understanding; and that after they had, in the presence of angels,
confessed their dependence on GOD, they were again caused to return into the
loins of their great ancestor.2 From this fiction it appears that the
doctrine of pre-existence is not unknown to the Mohammedans; there is some
little conformity between it and the modern theory of generation ex
animalculis in semine marium.
t Some suppose the person here intended to be a Jewish rabbi, or one
Ommeya Ebn Abi'lsalt, who read the scriptures, and found thereby that GOD
would send a prophet about that time, and was in hopes that he might be the
man; but when Mohammed declared his mission, believed not on him through envy.
But according to the more general opinion, it was Balaam, the son of Beor, of
the Canaanitish race, well acquainted with part at least of the scripture,
having even been favoured with some revelations from GOD; who being requested
by his nation to curse Moses and the children of Israel, refused it at first,
saying, How can I curse those who are protected by the angels? But afterwards
he was prevailed on by gifts; and he had no sooner done it, than he began to
put out his tongue like a dog, and it hung down upon his breast.3

1 Al Beidâwi. 2 Idem, Jallalo'ddin. Yahya. Vide D'Herbelot,
Bibl. Orient. p. 54. 3 Al Beidâwi, Jallalo'ddin, al Zamakhshari.
Vide D'Herbel. Bibl. Orient. Art. Balaam.


And if we had pleased, we had surely raised him thereby unto wisdom; but
he inclined unto the earth, and followed his own desire.u Wherefore his
likeness as the likeness of a dog, which, if thou drive him away, putteth
forth his tongue, or, if thou let him alone, putteth forth his tongue also.
This is the likeness of the people, who accuse our signs of falsehood.
Rehearse therefore this history unto them, that they may consider.
Evil is the similitude of those people who accuse our signs of falsehood,
and injure their own souls.
Whomsoever GOD shall direct, he will be rightly directed; and whomsoever
he shall lead astray, they shall perish.
Moreover we have created for hell many of the genii and of men; they have
hearts by which they understand not, and they have eyes by which they see not:
and they have ears by which they hear not. These are like the brute beasts;
yea they go more astray: these are the negligent.
GOD hath most excellent names;x therefore call on him by the same; and
withdraw from those who use his name perversely:y they shall be rewarded for
that which they shall have wrought.
180 And of those whom we have created there are a people who direct others
with truth, and act justly according thereto.z
But those who devise lies against our signs, we will suffer them to fall
gradually into ruin, by a method which they knew not:a
and I will grant them to enjoy a long and prosperous life; for my
stratagem is effectual.
Do they not consider that there is no devil in their companion?b He is
no other than a public preacher.
Or do they not contemplate the kingdom of heaven and earth, and the
things which GOD hath created; and consider that peradventure it may be that
their end draweth nigh? And in what new declaration will they believe, after
this?c
He whom GOD shall cause to err, shall have no director; and he shall
leave them in their impiety, wandering in confusion.
They will ask thee concerning the last hour; at what time its coming is
fixed? Answer, Verily the knowledge thereof is with my LORD; none shall
declare the fixed time thereof, except he. The expectation thereof is
grievous in heaven and on earth:d it shall come upon you no otherwise than
suddenly.
They will ask thee, as though thou wast well acquainted therewith.
Answer, Verily the knowledge thereof is with GOD alone: but the greater part
of men know it not.

u Loving the wages of unrighteousness, and running greedily after error
for reward.4
x Expressing his glorious attributes. Of these the Mohammedan Arabs
have no less than ninety-nine, which are reckoned up by Marracci.5
y As did Walid Ebn al Mogheira, who hearing Mohammed give GOD the title
of al Rahmân, or the merciful, laughed aloud, saying he knew none of that
name, except a certain man who dwelt in Yamama;1 or as the idolatrous Meccans
did, who deduced the names of their idols from those of the true GOD;
deriving, for example, Allât from Allah, al Uzza from al Azîz, the mighty, and
Manât from al Mannân, the bountiful.2
z As it is said a little above that GOD hath created many to eternal
misery, so here he is said to have created others to eternal happiness.3
a By flattering them with prosperity in this life, and permitting them
to sin in an uninterrupted security, till they find themselves unexpectedly
ruined.4
b viz., In Mohammed, whom they gave out to be possessed when he went up
to Mount Safâ, and from thence called to the several families of each
respective tribe in order, to warn them of GOD'S vengeance if they continued
in their idolatry.5
c i.e., After they have rejected the Korân. For what more evident
revelation can they hereafter expect?6
d Not only to men and genii, but to the angels also.

4 2 Peter ii. v.; Jude II. 5 In Alc. p. 414. 1
Marrac. Vit. Moh. p. 19. 2 Al Beidâwi. Jallalo'ddin. See the
Prelim. Disc. p. 14. 3 Al Beidâwi. 4 Idem. 5
Idem. 6 Idem.


Say, I am able neither to procure advantage unto myself, nor to avert
mischief from me, but as GOD pleaseth. If I knew the secrets of God, I should
surely enjoy abundance of good, neither should evil befall me. Verily I am no
other than a denouncer of threats, and a messenger of good tidings unto people
who believe.
It is he who hath created you from one person, and out of him produced
his wife, that he might dwell with her: and when he had known her, she carried
a light burden for a time, wherefore she walked easily therewith. But when it
became more heavy,e she called upon GOD their LORD, saying, If thou give us a
child rightly shaped, we will surely be thankful.
190 Yet when he had given them a child rightly shaped, they attributed
companions unto him, for that which he had given them.f But far be that from
GOD, which they associated with him!
Will they associate with him false gods which create nothing but are
themselves created: and can neither give them assistance, nor help themselves?
And if ye invite them to the true direction, they will not follow you: it
will be equal unto you, whether ye invite them, or whether ye hold your peace.
Verily the false deities whom ye invoke besides GOD are servants like
unto you.g Call therefore upon them, and let them give you an answer, if ye
speak truth.
Have they feet, to walk with? Or have they hands, to lay hold with? Or
have they eyes, to see with? Or have they ears, to hear with? Say, Call upon
your companions, and then lay a snare for me, and defer it not;
for GOD is my protector, who sent down the book of the Koran; and he
protecteth the righteous.
But they whom ye invoke besides him cannot assist you, neither do they
help themselves;
and if ye call on them to direct you, they will not hear. Thou seest
them look towards thee, but they see not.
Use indulgence,h and command that which is just, and withdraw far from
the ignorant.

e That is, when the child grew bigger in her womb.
f For the explaining of this whole passage, the commentators tell the
following story:-
They say, that when Eve was big with her first child, the devil came to
her and asked her whether she knew what she carried within her, and which way
she should be delivered of it, suggesting that possibly it might be a beast.
She, being unable to give an answer to this question, went in a fright to
Adam, and acquainted him with the matter, who, not knowing what to think of
it, grew sad and pensive. Whereupon the devil appeared to her again (or, as
others say, to Adam), and pretended that he by his prayers would obtain of GOD
that she might be safely delivered of a son in Adam's likeness, provided they
would promise to name him Abda'lhareth, or the servant of al Hareth (which was
the devil's name among the angels), instead of Abd'allah, or the servant of
GOD, as Adam had designed. This proposal was agreed to, and accordingly, when
the child was born, they gave it that name, upon which it immediately died.1
And with this Adam and Eve are here taxed, as an act of idolatry. The story
looks like a rabbinical fiction, and seems to have no other foundation than
Cain's being called by Moses Obed adâmah, that is, a tiller of the ground,
which might be translated into Arabic by Abd'alhareth.
But al Beidâwi, thinking it unlikely that a prophet (as Adam is, by the
Mohammedans, supposed to have been) should be guilty of such an action,
imagines the Korân in this place means Kosai, one of Mohammed's ancestors, and
his wife, who begged issue of GOD, and having four sons granted them, called
their names Abd Menâf, Abd Shams, Abd'al Uzza, and Abd'al Dâr, after the names
of the four principal idols of the Koreish. And the following words also he
supposes to relate to their idolatrous posterity.
g Being subject to the absolute command of GOD. For the chief idols of
the Arabs were the sun, moon, and stars.2
h Or, as the words may also be translated, Take the superabundant
overplus-meaning that Mohammed should accept such voluntary alms from the
people as they could spare. But the passage, if taken in this sense, was
abrogated by the precept of legal alms, which was given at Medina.

1 Idem, Yahya. Vide D'Herbelot, Bibl. Orient. p. 438, et Selden. de
Jure Nat. Sec. Hebr. l. 5, c. 8. 2 See the Prelim. Disc. p. 12, &c.


And if an evil suggestion from Satan be suggested unto thee, to divert
thee from thy duty, have recourse unto GOD: for he heareth and knoweth.
200 Verily they who fear God, when a temptation from Satan assaileth them,
remember the divine commands, and behold, they clearly see the danger of sin
and the wiles of the devil.
But as for the brethren of the devils, they shall continue them in error;
and afterwards they shall not preserve themselves therefrom.
And when thou bringest not a verse of the Koran unto them, they say, Hast
thou not put it together?i Answer, I follow that only which is revealed unto
me from my LORD. This book containeth evident proofs from your LORD, and is a
direction and mercy unto people who believe.
And when the Koran is read, attend thereto, and keep silence; that ye may
obtain mercy.
And meditate on thy LORD in thine own mind, with humility and fear, and
without loud speaking, evening and morning; and be not one of the negligent.
Moreover the angels who are with my LORD do not proudly disdain his
service, but they celebrate his praise and worship him.


_______



CHAPTER VIII.

ENTITLED, THE SPOILS;k REVEALED AT MEDINA.

IN THE NAME OF THE MOST MERCIFUL GOD.

THEY will ask thee concerning the spoils: Answer, The division of the
spoils belongeth unto GOD and the apostle.m Therefore fear GOD, and compose
the matter amicably among you: and obey GOD and his apostle, if ye are true
believers.
Verily the true believers are those whose hearts fear when GOD is
mentioned, and whose faith increaseth when his signs are rehearsed unto them,
and who trust in their LORD;

i i.e., Hast thou not yet contrived what to say; or canst thou obtain
no revelation from GOD
k This chapter was occasioned by the high disputes which happened about
the division of the spoils taken at the battle of Bedr,1 between the young men
who had fought, and the old men who had stayed under the ensigns; the former
insisting they ought to have the whole, and the latter that they deserved a
share.2 To end the contention, Mohammed pretended to have received orders
from heaven to divide the booty among them equally, having first taken
thereout a fifth part for the purposes which will be mentioned hereafter.
l Except seven verses, beginning at these words, And call to mind when
the unbelievers plotted against thee, &c. Which some think were revealed at
Mecca.
m It is related that Saad Ebn Abi Wakkâs, one of the companions, whose
brother Omair was slain in this battle, having killed Saîd Ebn al As, took his
sword, and carrying it to Mohammed, desired that he might be permitted to keep
it; but the prophet told him that it was not his to give away, and ordered him
to lay it with the other spoils. At this repulse, and the loss of his
brother, Saad was greatly disturbed; but in a very little while this chapter
was revealed, and thereupon Mohammed gave him the sword, saying, You asked
this sword of me when I had no power to dispose of it, but now I have received
authority from GOD to distribute the spoils, you may take it.3

1 See cap. 3, p. 33. 2 Al Beidâwi, Jallalo'ddin. 3 Al
Beidâwi.


who observe the stated times of prayer, and give alms out of that which
we have bestowed on them.
These are really believers: they shall have superior degrees of felicity
with their LORD, and forgiveness, and an honourable provision.
As thy LORD brought thee forth from thy house,n with truth; and part of
the believers were averse to thy directions:o
they disputed with thee concerning the truth, after it had been made
known unto them;p no otherwise than as if they had been led forth to death,
and had seen it with their eyes.q
And call to mind when GOD promised you one of the two parties, that it
should be delivered unto you,r and ye desired that the party which was not
furnished with armss should be delivered unto you: but GOD purposed to make
known the truth in his words, and to cut off the uttermost part of the
unbelievers;t
that he might verify the truth, and destroy falsehood, although the
wicked were averse thereto.

n i.e., From Medina. The particle as having nothing in the following
words to answer it, al Beidâwi supposes the connection to be that the division
of the spoils belonged to the prophet, notwithstanding his followers were
averse to it, as they had been averse to the expedition itself.
o For the better understanding of this passage, it will be necessary to
mention some further particulars relating to the expedition of Bedr.
Mohammed having received private information (for which he pretended he
was obliged to the angel Gabriel) of the approach of a caravan belonging to
the Koreish, which was on its return from Syria with a large quantity of
valuable merchandise, and was guarded by no more than thirty, or, as others
say, forty men, set out with a party to intercept it. Abu Sofiân, who
commanded the little convoy, having notice of Mohammed's motions, sent to
Mecca for succours; upon which Abu Jahl, and all the principal men of the
city, except only
Abu Laheb, marched to his assistance, with a body of nine hundred and fifty
men. Mohammed had no sooner received advice of this, than Gabriel descended
with a promise that he should either take the caravan or beat the succours;
whereupon he consulted with his companions which of the two he should attack.
Some of them were for setting upon the caravan, saying that they were not
prepared to fight such a body of troops as were coming with Abu Jahl: but this
proposal Mohammed rejected, telling them that the caravan was at a
considerable distance by the seaside, whereas Abu Jahl was just upon them.
The others, however, insisted so obstinately on pursuing the first design of
falling on the caravan, that the prophet grew angry, but by the interposition
of Abu Becr, Omar, Saad Ebn Obadah, and Mokdâd Ebn Amru, they at length
acquiesced in his opinion. Mokdâd in particular assured him they were all
ready to obey his orders, and would not say to him, as the children of Israel
did to Moses, Go thou and thy LORD to fight, for we will sit here;1 but, Go
thou and thy LORD to fight, and we will fight with you. At this Mohammed
smiled, and again sat down to consult with them, applying himself chiefly to
the Ansârs or helpers, because they were the greater part of his forces, and
he had some apprehension lest they should not think themselves obliged by the
oath they had taken to him at al Akaba,2 to assist him against any other than
such as should attack him in Medina. But Saad Ebn Moâdh, in the name of the
rest, told him that they had received him as the apostle of GOD, and had
promised him obedience, and were therefore all to a man ready to follow him
where he pleased, though it were into the sea. Upon which the prophet ordered
them in GOD'S name to attack the succours, assuring them of the victory.3
p That is, concerning their success against Abu Jahl and the Koreish;
notwithstanding they had GOD'S promise to encourage them.
q The reason of this great backwardness was the smallness of their
number, in comparison of the enemy, and their being unprepared; for they were
all foot, having but two horses among them, whereas the Koreish had no less
than a hundred horse.4
r That is, either the caravan or the succours from Mecca. Father
Marracci mistaking al îr and al nafîr, which are appellatives and signify the
caravan and the troop or body of succours, for proper names, has thence coined
two families of the Koreish never heard of before, which he calls Airenses and
Naphirenses.5
s viz., The caravan, which was guarded by no more than forty horse;
whereas the other party was strong and well appointed.
t As if he had said, Your view was only to gain the spoils of the
caravan, and to avoid danger; but God designed to exalt his true religion by
extirpating its adversaries.6