c

affliction; or so do we deliver the true believers. And remembr Zacharias, when he called upon his LORD, saying, O LORD, leave me not childless yet thou art the best heir. Wherefore we heard him, and we gave him John; and we rendered his wife fit for bearing a child unto him. These strove to excel in good works, and called upon us with love, and with fear; and humbled themselves before us. And remember her who preserved her virginity, and into whom we breathed of our spirit; ordaining her and her son for a sign unto all creatures. Verily this your religion is one religion, and I am your LORD; wherefore serve me. But the Jews and Christians have made schisms in the affair of their religion among themselves; but all of them shall appear before us. Whosoever shall do good works, being a true believer, there shall be no denial of the reward due to his endeavours; and we will surely write it down unto him. An inviolable prohibition is laid on every city which we shall have destroyed; for that they shall not return any more into the world, until Gog and Magog shall have a passage opened for them, and they shall hasten from every high hill, and the certain promise shall draw near to be fulfilled: and behold, the eyes of the infidels shall be fixed with astonishment, and they shall say, Alas for us! we were formerly regardless of this day; yea, we were wicked doers. Verily both ye, O men of Mecca, and the idols which ye worship besides God, shall be cast as fuel into hell fire: ye shall go down into the same. If these were really gods, they would not go down into the same and all of them shall remain therein for ever. In that place shall they groan for anguish; and they shall not hear aught therein. As for those unto whom the most excellent reward of paradise hath been predestinated by us, they shall be transported far off from the same; they shall not hear the least sound thereof: and they shall continue for ever in the felicity which their souls desire. The greatest terror shall not trouble them; and the angels shall meet them to congratulate them, saying, This is your day which ye were promised. On that day we will roll up the heavens, as the angel al Sijil rolleth up the book wherein every man's actions

See chap. 37.

Namely, the virgin Mary.

Being the same which was professed by all the prophets, and holy men and women, without any fundamental difference or variation.

i. e. Until the resurrection; one sign of the approach whereof will be the irruption of those barbarians."

In this passage some copies, instead of hadabin, i. e. an elevated part of the earth, have jadathin, which signifies, a grave; and if we follow the latter reading, the pronoun they must not refer to Gog and Magog, but to mankind in general.

Because of their astonishment and the insupportable torments they shall endure; or, as others expound the words, They shall not hear therein any thing which may give them the least comfort.

'One Ebn al Zabári objected to the preceding words, Both ye and that which ye wor ship besides God shall be cast into hell, because, being general, they asserted an absolute falsehood; some of the objects of idolatrous worship being so far from any danger of damnation, that they were in the highest favour with God, as Jesus, Ezra, and the angels wherefore this passage was revealed, excepting those who were predestined to salvation. Whose office is to write down the actions of every man's life, which at his death he rolls up, as completed. Some pretend one of Mohammed's scribes is here meant: and See the Prelim. Disc. sect. iv. p. 58. • Al Beidâwi, Jallalo'ddin.

are recorded. As we made the first creature out of nothing, so we will also reproduce it at the resurrection. This is a promise which it lieth on us to fulfil we will surely perform it. And now have we written in the psalms, after the promulgation of the law, that my servants the righteous shall inherit the earth. Verily in this book are contained sufficient means of salvation, unto people who serve God. We have not sent thee, O Mohammed, but as a mercy unto all creatures.* Say, No other hath been revealed unto me, than that your God is one God: will ye therefore be resigned unto him? But if they turn their backs to the confession of God's unity, say, I proclaim war against you all equally: but I know not whether that which ye are threatened with be nigh, or whether it be far distant. Verily God knoweth the discourse which is spoken in public; and he also knoweth that which ye hold in private. I know not but peradventure the respite granted you is for a trial of you; and that ye may enjoy the prosperity of this world for a time. Say, LORD, judge between me and my adversaries with truth. Our LORD is the Merciful; whose assistance is to be implored against the blasphemies and calumnies which ye utter.

CHAPTER XXII.

INTITLED, THE PILGRIMAGE;' REVEALED AT MECCA."

IN THE NAME OF THE MOST MERCIFUL GOD.

O MEN of Mecca, fear your LORD. Verily the shock of the last hour" will be a terrible thing. On the day whereon ye shall see it, every woman who giveth suck shall forget the infant which she suckleth, and every female that is with young shall cast her burden; and thou shalt see men seemingly drunk, yet they shall not be really drunk: but the punishment of GOD will be severe. There is a man who disputeth concerning God without knowledge, and followeth every rebellious devil: against

others take the word Sijil, or, as it is also written, Sijjill, for an appellative, signifying a book or written scroll; and accordingly render the passage as a written scroll is rolled up.' These words are taken from Psalm xxxvii. 29.

"We have sent thee only to announce unto all men the divine mercy."-Savary. 1 Or, I have publicly declared unto you what I was commanded.

viz. The losses and disgraces which ye shall suffer by the future successes of the Moslems; or, the day of judgment.

+ "If ye persist in your unbelief, I announce calamities unto you. I know not whether they are at hand, or as yet at a distance."-Savary.

1 Some ceremonies used at the pilgrimage of Mecca being mentioned in this chapter, gave occasion to the inscription.

Some' except two verses, beginning at these words, There are some men who serve God in a wavering manner, &c. And others' six verses, beginning at, These are twe opposite parties, &c.

"Or, the earthquake which, some say, is to happen a little before the sun rises from the west; one sign of the near approach of the day of judgment.

See the Prelim. Disc. sect. 4, p. 59.

This passage was revealed on account of al Nodar Ebn al Hareth, who maintained

Al Beidâwi, Jallalo'ddin, &c.

Disc. sect. iv. p. 56, &c.

'Jallalo'ddin. • Al Beidâwi.

See the Prelim.

whom it is written, that whoever shall tako him for his patron, he shalı surely seduce him, and shall lead him into the torment of hell. O men, if ye be in doubt concerning the resurrection, consider that we first created you of the dust of the ground; afterwards, of seed; afterwards, of a little coagulated blood; afterwards, of a piece of flesh, perfectly formed in part, and in part imperfectly formed; that we might make our power manifest unto you: and we caused that which we please to rest in the wombs, until the appointed time of delivery. Then we bring you forth infants; and afterwards we permit you to attain your age of full strength: and one of you dieth in his youth, and another of you is postponed to a decrepid age, so that he forgetteth whatever he knew. Thou seest the earth sometimes dried up and barren: but when we send down rain thereon, it is put in motion and swelleth, and produceth every kind of luxuriant vegetables. This showeth that God is the truth, and that he raiseth the dead to life, and that he is almighty; and that the hour of judgment will surely come (there is no doubt thereof), and that God will raise again those who are in the graves. There is a man who disputeth concerning GOD without either knowledge, or a direction, or an enlightening book; proudly turning his side, that he may seduce men from the way of GOD. Ignominy shall attend him in this world; and on the day of resurrection we will make him taste the torment of burning, when it shall be said unto him, This thou sufferest because of that which thy hands have formerly committed; for God is not unjust towards mankind.† There are some men who serve God in a wavering manner, standing, as it were, on the verge of the true religion. If good befall one of them, he resteth satisfied therein; but if any tribulation that the angels were the daughters of God, and that the Korân was a fardel of old fables, and denied the resurrection.*

"The greatest part of men dispute concerning God, without being guided by the light. They follow rebellious Satan. It is written that he shall lead astray, and shall draw down into hell, whoever shall have taken him as his patron."-Savary.

• See chap. 96.

The person here meant, it is said, was Abu Jahl, a principal man among the Koreish, and a most inveterate enemy of Mohammed and his religion. His true name was Amru Ebn Heshâm, of the family of Makhzum; and he was surnamed Abu'lhocm, i. e. the father of wisdom, which was afterwards changed into Abu Jahl, or the father of folly. He was slain in the battle of Bedr.

"The greatest part dispute concerning God, without being enlightened by the torch of knowledge, and without the authority of any famous book. They haughtily turn aside the head, that they may mislead their fellow-creatures from the right path. In this world they shall be covered with ignominy, and at the day of resurrection we will make them to undergo the torment of fire. Such shall be the reward of their crimes. God never deceiveth his servants."-Savary.

This expression alludes to one who, being posted in the skirts of an army, if he sees the victory inclining to his own side, stands his ground, but if the enemy is likely to prevail, takes to his heels.

The passage, they say, was revealed on account of certain Arabs of the desert, who came to Medina, and having professed Mohammedism, were well enough pleased with it, so long as their affairs prospered, but if they met with any adversity, were sure to lay the blame on their new religion. A tradition of Abu Saïd mentions another accident as the occasion of this passage, viz. that a certain Jew embraced Islâm, but afterwards taking a dislike to it, on account of some misfortunes which had befallen him, went to Mohammed, and desired he might renounce it, and be freed from the obligations of it. but the prophet told him that no such thing was allowed in his religion."

Al Beidâwi.

• Jallalo'ddin.

See chap. 8, p. 145.

*Al Beida

befail him, he turneth himself round, with the loss both of this world, and of the life to come. This is manifest perdition. He will call upon that, besides God, which can neither hurt him, nor profit him. This is an error remote from truth. He will invoke him who will sooner be of hurt to his worshipper than of advantage. Such is surely a miserable patron, and a miserable companion.* But God will introduce those who shall believe, and do righteous works, into gardens through which rivers flow; for GOD doth that which he pleaseth. Whoso thinketh that GoD will not assist his apostle in this world, and in the world to come, let him strain a rope towards heaven, then let him put an end to his life, and see whether his devices can render that ineffectual, for which he was angry. Thus do we send down the Korân, being evident signs: for GOD directeth whom he pleaseth. As to the true believers, and those who Judaize, and the Sabians, and the Christians, and the Magians, and the idolaters; verily GoD shall judge between them on the day of resurrection; for God is witness of all things. Dost thou not perceive that all creatures both in heaven and on earth adore GOD; and the sun, and the moon, and the stars, and the mountains, and the trees, and the beasts, and many men? but many are worthy of chastisement: and whosoever GoD shall render despicable, there shall be none to honour; for GoD doth that which he pleaseth. These are two opposite parties, who dispute concerning their LORD. And they who believe not shall have garments of fire fitted unto them: boiling water shall be poured on their heads; their bowels shall be dissolved thereby, and also their skins; and they shall be beaten with maces of iron. So often as they shall endeavour to get out of hell, because of the anguish of their torments, they shall be dragged back into the same; and their tormentors shall say unto them, Taste ye the pain of burning. GOD will introduce those who shall believe, and act righteously, into gardens through which rivers flow: they shall be adorned therein with bracelets of gold, and pearls; and their vestures therein shall be silk. They are directed unto a▾ good saying; and are directed into the honourable way. But they who shall disbelieve, and obstruct the way of God, and hinder men from visiting

Woe unto the patron! woe unto the worshipper!"-Savary.

Or, Let him tie a rope to the roof of his house, and hang himself: that is, let him carry his anger and resentment to ever so great a height, even to be driven to the most desperate extremities, and see whether with all his endeavours he will be able to intercept the divine assistance."

* Confessing his power, and obeying his supreme command.

viz. The true believers, and the infidels. The passage is said to have been revealed on occasion of a dispute between the Jews and the Mohammedans; the former insisting that they were in greater favour with God, their prophet and revelations being prior to those of the latter; and these replying, that they were more in God's favour, for that they believed not only in Moses, but also in Mohammed, and in all the scriptures without exception; whereas the Jews rejected Mohammed, though they knew him to be a prophet, out of envy.

'viz. The profession of God's unity; or these words, which they shall use at their entrance into paradise, Praise be unto God, who hath fulfilled his promise unto us.10 "Because that they have made their profession of faith, and have walked in the way f salvation."-Savary.

the holy temple of Mecca, which we have appointed for a place of worship unto all men: the inhabitant thereof, and the stranger have an equal right to visit it and whosoever shall seek impiously to profane it, we will cause him to taste a grievous torment. Call to mind when we gave the site of the house of the Caaba for an abode unto Abraham, saying, Do not associate any thing with me; and cleanse my house for those who compass it, and who stand up, and who bow down to worship. And proclaim unto the people a solemn pilgrimage; let them come unto thee on foot, and on every lean camel, arriving from every distant road; that they may be witnesses of the advantages which accrue to them from the visiting this holy place, and may commemorate the name of GOD on the appointed days,a in gratitude for the brute cattle which he hath bestowed on them. Wherefore eat thereof, and feed the needy, and the poor. Afterwards let them put an end to the neglect of their persons; and let them pay their vows,' and compass the ancient house.* This let them do. And whoever shall regard the sacred ordinances of GOD, this will be better for him in the sight of his LORD. All sorts of cattle are allowed you to eat, except what hath

i. e. For a place of religious worship; showing him the spot where he stood, and also the model of the old building, which had been taken up to heaven at the flood.'

It is related that Abraham, in obedience to this command, went up to mount Abu kobeis, near Mecca, and cried from thence, O men, perform the pilgrimage to the house of your Lord; and that God caused those who were then in the foins of their fathers, and the wombs of their mothers, from east to west, and who, he knew beforehand, would perform the pilgrimage, to hear his voice. Some say, however, that these words were directed to Mohammed, commanding him to proclaim the pilgrimage of valediction: according to which exposition the passage must have been revealed at Medina.

(Before the time of Mohammed, the Arabians went in pilgrimage to Mecca. They went there to celebrate the memory of Abraham and of Ishmael. This was only a custom. Mohammed consecrated it by religious ceremonies, and enjoined it by a precept. Under religious motives he hid political views. He wished that Mecca should become a point of union for all the Mohammedans; that they should resort there to exchange the gold and the productions of their own countries for the aromatics of Arabia Felix. The great caravans which travel every year from Persia, Damascus, Morocco, and Cairo, unite at Mecca. During the time of the pilgrimage, an immense commerce is carried on in that city, and at Jidda, which is the port of it.—Savary.)

viz. The temporal advantage made by the great trade driven at Mecca during the pilgrimage, and the spiritual advantage of having performed so meritorious a work.

Namely, The ten first days of Dhu'lhajja; or the tenth day of the same month, on which they slay the sacrifices, and the three following days.'

By shaving their heads, and other parts of their bodies, and cutting their beards and nails in the valley of Mina; which the pilgrims are not allowed to do from the time they become Mohrims, and have solemnly dedicated themselves to the performance of the pilgrimage, till they have finished the ceremonies, and slain their victims."

f By doing the good works which they have vowed to do in their pilgrimage. Some understand the words only of the performance of the requisite ceremonies.

Let them put away all leaven of unbelief; let them accomplish their vows; and let them make the circuit of the holy house."-Savary.

i. e. The Caaba; which the Mohammedans pretend was the first edifice built and appointed for the worship of God. The going round this chapel is a principal ceremony of the pilgrimage, and is often repeated; but the last time of their doing it, when they rake their farewell of the temple, seems to be more particularly meant in this place.

2 By observing what he has commanded, and avoiding what is forbidden, or, as the words also signify, Whoever shall honour what God hath sanctified, or commanded not to be profaned; as the temple and territory of Mecca, and the sacred months, &c.

2 Al Beidâwi.

See the Prelim. Disc. sect. iv. p. 82. ง Idem. Jallalo'ddin. Iidem. See chap. 2, p. 16, chap. 5, p. 94. and Bobov. de Peregr. Meccana, p. 15, &c. See chap. 3, p. 47, and the Prelim. Disc. sect. iv.