The Quran (Koran), 1st translation - - (top 100 novels .txt) 📗

successors of others on the earth, and hath raised some of you above others by various grades, that he may prove you by his gifts. Verily thy Lord is swift to punish. But He is also Gracious, Merciful!

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1 Lit. their affair would have been decided. In that case there would no longer have been an opportunity for the warnings of the prophets and for repentance, but the angels would at once have executed the divine judgments.

2 See Sura xli. 13, p. 193.

3 See Sura [xc.] xiii. 36.

4 This denunciation is repeated in eleven other passages of the Koran, and coupled with the known reverence of the early Muslims for what they considered as the word of God, must have greatly tended to secure the revelations of the Prophet from being in any way tampered with and corrupted.

5 They are self-convicted of their own hypocrisy and of the hollowness of their professions.

6 The Resurrection, etc.

7 Abu Jahl had said: "Muhammad speaks truth, and he never said a falsehood; but, if the Banu Chosai, who enjoy already the offices of bearing the standard, of providing the pilgrims with water, and of keeping the keys of the Kaaba, should also obtain the Prophetship, what would remain for the other Koreisch." Kashaf in 1.

8 See Sura lii. 38, p. 65. These passages may allude to the ladder set up in a tower by Wacih ben Salamah, one of the ancient doorkeepers of the Caaba, by which he professed to mount up to God and receive divine Oracles. Freyt. Einl. p. 371.

9 A community. Comp. Prov. xxx. 25, 26. Animals as well as mankind are under the control of God, are held within the limits of his decrees, are accountable to him, and will stand before him in the judgment.

10 Of the Eternal decrees.

11 Or, embellished, made it fair-seeming.

12 Lit. openly, i.e. preceded by some sign.

13 The Rabbins speak of the three keys in the hand of God. Tr. Tanith, fol. x.

14 On the preserved tablet, on which are written the decrees of God.

15 That is, during sleep. See Sura xxxix. 43, p. 258. Or, layeth to rest. Mar. renders literally, defungi faciet vos, id est, obdormiscere. Thus also Beidh. But see the use of the same word in the next verse.

16 Or, to perplex you (by dividing you into) sects.

17 Comp. Sura [cx.] 1x. 13.

18 Azar. This form is probably borrowed from Athar, as Terah is called by Eusebius. See Maracci Prodr. iv. 90. Compare a similar narrative (Midr. Rabbah on Gen. par. 17) in which Abraham is given over by his idolatrous father Zarah to Nimrod, who says, "We will adore the Fire:" "Rather," said Abraham, "the water which puts out fire." "The Water then"-"Rather the clouds that bear the water." "The Clouds then"-"Rather the wind which scatters the clouds." "The Wind then"-"Rather man who endures the wind." Whereupon Abraham was thrown into the furnace. It is quite possible that in what follows, Muhammad may have intended to imply that Abraham had renounced the Sabian starworship of his fathers, and to vindicate him from the habit of consulting the stars attributed to him by the Talmudists. Shabbath, fol. 156, col. 1. "Abraham replied, I have consulted my Astrology." Comp. Rashi on Gen. xv. 5. See Maim. Yad Hachaz. vii. 6.

19 Comp. Gen. xv. 5.

20 See Sura xxi. 52.

21 Lit. unless that my Lord shall will anything.

22 Or, confuse not their faith with wrong, injustice, i.e. idolatry.

23 Koran.

24 This verse and the following were probably added at Medina after the Hejira; at least it is difficult to conceive that Muhammad would have ventured thus to have written at Mecca.

25 This verse is said to have been revealed at Medina and to be aimed at the false prophets Moseilama, Aswad and Amsi; also at Abdallah Ibn Saad, Muhammad's secretary, who for corrupting the sacred text and apostacy, was one of the ten proscribed at the taking of Mecca.

26 In the womb.

27 Of all sorts.

28 Lit. attaineth to. Mr. Lane renders, "the eyes see not Him, but He seeth the eyes."

29 The verses of the Koran.

30 Comp. Ex. xxii. 28.

31 Notwithstanding this disclaimer, the Muslim tradition, etc. speak of many of their Prophet's miracles. See Maracci's Prodr. p. ii. p. 16, and 30 46.

32 Verses 118-121 seem misplaced, and should probably follow 154.

33 Lit. the outside of iniquity and its inside. Some understand these words of open sins, and secret sins.

34 That is, God's method of dealing with the guilty was to send apostles previous to the execution of his judgments.

35 It appears to have been the custom of the idolatrous Arabs to set apart one portion of their fields for the Supreme God, and the other for the inferior gods represented by their idols. If any of the fruit happened to fall from the part consecrated to the idols into that consecrated to God, they restored it, but if the reverse occurred, they gave it to the idols. God, said they, is rich and can dispense with it. The secret, however, was that the idols' portion was reserved for the priests, Beidhawi. Freytag mentions the names of 73 idols worshipped by the Arab tribes, previous to Islam (Einl. pp. 270 and 342 357) and generally with Allah, as Supreme God.

36 Comp. Sura [cxiv.] v. 102.

37 Comp. Sura xvii. 33, p. 167.

38 See verse 120 above.

39 This very abrupt transition to Jewish history seems to indicate that a passage between this and the preceding verse is lost.

40 Lit. we were careless of their studies

SURA XIII.-THUNDER [XC.]

MECCA.-43 Verses

In the Name of God, the Compassionate, the Merciful

ELIF. LAM. MIM. RA.1 These, the signs of the Book! And that which hath been sent down to thee from thy Lord is the very truth: But the greater part of men will not believe.

It is God who hath reared the Heavens without pillars thou canst behold; then mounted his throne, and imposed laws on the sun and moon: each travelleth to its appointed goal. He ordereth all things. He maketh his signs clear, that ye may have firm faith in a meeting with your Lord.

And He it is who hath outstretched the earth, and placed on it the firm mountains, and rivers: and of every fruit He hath placed on it two kinds: He causeth the night to enshroud the day. Verily in this are signs for those who reflect.

And on the earth hard by each other are its various portions: gardens of grapes and corn, and palm trees single or clustered. Though watered by the same water, yet some make we more excellent as food than other: Verily in all this are signs for those who understand.

If ever thou dost marvel, marvellous surely is their saying, "What! when we have become dust, shall we be restored in a new creation?"

These are they who in their Lord believe not: these! the collars shall be on their necks; and these shall be inmates of the fire, to abide therein for aye.

To hasten evil rather than good will they challenge thee: but, before their time have been like examples. Full, truly, of mercy is thy Lord unto men, despite their sins; but verily, thy Lord is right vehement to punish.

And they who believe not say: "If a sign from his Lord be not sent down to him . . . !" Thou art a warner only. And every people hath its guide.

God knoweth the burden of every female, and how much their wombs lessen and enlarge: with Him everything is by measure:

Knower of the Hidden and the Manifest! the Great! the Most High!

Alike to Him is that person among you who concealeth his words, and he that telleth them abroad: he who hideth him in the night, and he who cometh forth in the day.

Each hath a succession of Angels before him and behind him, who watch over him by God's behest. Verily, God will not change his gifts to men, till they change what is in themselves: and when God willeth evil unto men, there is none can turn it away, nor have they any protector beside Him.

He it is who maketh the lightning to shine unto you; for fear and hope: and who bringeth up the laden clouds.

And the THUNDER uttereth his praise, and the Angels also, for awe of Him: and he sendeth his bolts and smiteth with them whom he will2 while they are wrangling about God! Mighty is he in prowess.

Prayer is His of right: but these deities to whom they pray beside Him give them no answer, otherwise than as he is answered who stretcheth forth his hands to the water that it may reach his mouth, when it cannot reach it! The prayer of the Infidels only wandereth, and is lost.

And unto God doth all in the Heavens and on the Earth bow down in worship, willingly or by constraint: their very shadows also morn and even!

SAY: Who is Lord of the Heavens and of the Earth? SAY: God. SAY: Why then have ye taken beside Him protectors, who even for their own selves have no power for help or harm? SAY: What! shall the blind and the seeing be held equal? Shall the darkness and the light be held equal? Or have they given associates to God who have created as He hath created, so that their creation appear to them like His? SAY: God is the Creator of all things! He is the One! the Conquering!

He sendeth down the rain from Heaven: then flow the torrents in their due measure, and the flood beareth along a swelling foam. And from the metals which are molten in the fire for the sake of ornaments or utensils, a like scum ariseth. In this way doth God depict (set forth) truth and falsehood. As to the foam, it is quickly gone: and as to what is useful to man, it remaineth on the earth. Thus doth God set forth comparisons! To those who respond to their Lord shall be an excellent reward; but those who respond not to his call, had they all that the earth containeth twice over, they would surely give it for their ransom. Evil their reckoning! and Hell their home! And wretched the bed!

Shall he then who knoweth that what hath been sent down to thee from thy Lord is the truth, act like him who is blind? Men of insight only will bear this in mind,

Who fulfil their pledge to God, and break not their compact:

And who join together what God hath bidden to be joined, and who fear their
Lord, and dread an ill reckoning;

And who, from desire to see the face of their Lord, are constant amid trials, and observe prayer and give alms, in secret and openly, out of what we have bestowed upon them, and turn aside evil by good: for these is the recompense of that abode,

Gardens of Eden-into which they shall enter together with the just of their fathers, and their wives, and their descendants: and the angels shall go in unto them at every portal:

"Peace be with you!" say they, "because ye have endured all things!" Charming the recompense of their abode!

But those who, after having contracted it, break their covenant with God, and cut asunder what God hath bidden to be united, and commit misdeeds on the earth, these, a curse awaiteth them, and an ill abode!

God is open-handed with supplies to whom he will, or is sparing. They rejoice in the life that now is, but this present life is but a passing good, in respect of the life to come!3

And they who believe not say, "Unless a sign be sent down to him from his
Lord. . . ." SAY: God truly will mislead whom he will; and He will guide to
Himself him who turneth to Him,

Those who believe, and whose hearts rest securely on the thought of God. What! Shall not men's hearts repose in the thought of God? They who believe and do the things that be right-blessedness awaiteth them, and a goodly home.

Thus have we sent thee to a people whom other peoples have preceded, that thou mightest rehearse to them our revelations to thee. Yet they believe not on the God of Mercy.4 SAY: