widely from the way of salvation. We heretofore delivered unto Moses the book of the law; and we appointed him Aaron his brother for a counsellor. And we said unto them, Go ye to the people who charge our signs with falsehood. And we destroyed them with a signal destruction. And remember the people of Noah, when they accused our apostles of imposture: we drowned them, and made them a sign unto mankind. And we have prepared for the unjust a painful torment. Remember also Ad, and Thamud, and those who dwelt at al Rass; and many other generations within this period. Unto each of them did we propound examples for their admonition; and each of them did we destroy with an utter destruction. The Koreish have passed frequently near the city which was rained on by a fatal rain; have they not seen where it once stood? Yet have they not dreaded the resurrection. When they see thee, they will receive thee only with scoffing, saying, Is this he whom God hath sent as his apostle? Verily he had almost drawn us aside from the worship of our gods, if we had not firmly persevered in our devotion towards them. But they shall know hereafter, when they shall see the punishment prepared for them, who hath strayed more widely from the right path. What thinkest thou? He who taketh his lust for his god; canst thou be his guardian? Dost thou imagine that the greater part of them hear, or understand? They are no other than like the brute cattle; yea, they stray more widely from the true path. Dost thou not consider the works of thy LORD, how he stretcheth forth the shadow before sunrise? If he had pleased, he would have made it immovable for ever. Then we cause the sun to rise, and to show the same; and afterwards we contract it by an easy and gradual contraction. It is he who hath ordained the night to cover you as a garment; and sleep to give you rest; and hath ordained the day for waking. It is he who sendeth the winds, driving abroad the pregnant clouds, as the forerunners of his mercy: and we send down pure water from heaven, that we may • The commentators are at a loss where to place al Rass. According to one opinion, it was the name of a well (as the word signifies) near Midian, about which some idolaters having fixed their habitations, the prophet Shoaib was sent to preach to them; but they not believing on him, the well fell in, and they and their houses were all swallowed up. Another supposes it to have been a town in Yamâma, where a remnant of the Thamudites settled, to whom a prophet was also sent; but they, slaying him, were utterly destroyed. Another thinks it was a well near Antioch, where Habîb al Najjar (whose tomb is still to be seen there, being frequently visited by the Mohammedan's) was martyred. And a fourth takes al Rass to be a well in Hadramaut, by which dwelt some idolatrous Thamudites, whose prophet was Handha, or Khantala (for I find the name written both ways) Ebn Safwân. These people were first annoyed by certain monstrous birds, called Anka, which lodged in the mountain above them, and used to snatch away their children, when they wanted other prey: but this calamity was so far from humbling them, that on their prophet's calling down a judgment upon them, they killed him, and were all destroyed." viz. Sodom: for the Koreish often passed by the place where it once stood, in the Journeys they took to Syria for the sake of trade. i. e. Dost thou expect to reclaim such a one from idolatry and infidelity? See chap. 7, p. 121. There is the same various reading here as is mentioned in the notes to that passage. Properly, purifying water; which epithet may probably refer to the cleansing quality of that element of so great use both on religious and on common occasions. ⚫ See chap. 36. 278, note r. 9 Abu'lf. Georg. Vide Vit. Saladini, p. 86. "Al Beidâwi, Jallalo'ddin. 1 See chap. 22, p. thereby revive a dead country, and give to drink thereof unto what we have created, both of cattle and men, in great numbers, and we distribute the same among them at various times, that they may consider: but the greater part of men refuse to consider, only out of ingratitude. If we had pleased, we had sent a preacher unto every city: wherefore, do not thou obey the unbelievers; but oppose them herewith, with a strong opposition. It is he who hath let loose the two seas; this fresh and sweet, and that salt and bitter; and hath placed between them a bar,' and a bound which cannot be passed. It is he who hath created man of water, and hath made him to bear the double relation of consanguinity and affinity; for thy LORD is powerful. They worship, besides GoD, that which can neither profit them nor hurt them: and the unbeliever is an assistant of the devil against his LORD. We have sent thee to be no other than a bearer of good tidings, and a denouncer of threats. Say, I ask not of you any reward for this my preaching; besides the conversion of him who shall desire to take the way unto his LORD. And do thou trust in him who liveth, and dieth not; and celebrate his praise: (he is sufficiently acquainted with the faults of his servants) who hath created the heavens and the earth, and whatever is between them, in six days; and then ascended his throne: the Merciful. Ask now the knowing concerning him. When it is said unto the unbelievers, Adore the Merciful; they reply, And who is the Merciful? = Shall we adore that which thou commandest us? And this precept causeth them to fly the faster from the faith. Blessed be he who hath placed the twelve signs in the heavens; and hath placed therein a lamp by day, and the moon which shineth by night! It is he who hath ordained the night and the day to succeed each other, for the observation of him who will consider, or desireth to show his gratitude. The servants of the Merciful are those who walk meekly on the earth, and when the ignorant speak unto them, anawer, Peace: and who pass the night adoring their LORD, and standing up to pray unto him; and who say, O LORD, avert from us the torment of hell, That is, to such as live in the dry deserts, and are obliged to drink rain-water; which the inhabitants of towns, and places well-watered, have no occasion to do. Or, out of infidelity: for the old Arabs used to think themselves indebted for their rains, not to God, but to the influence of some particular stars." And had not given thee, O Mohammed, the honour and trouble of being a preacher to the whole world in general. To keep them asunder, and prevent their mixing with each other. The original word is barzakh; which has been already explained. 1 With which Adam's primitive clay was mixed; or, of seed. See chap. 24, p. 293. Joining with him in his rebellion and infidelity. Some think Abu Jahl is particularly struck at in this passage. The words may also be translated, The unbeliever is contemptible in the sight of his Lord. Seeking to draw near unto him, by embracing the religion taught by me his apostle; which is the best return I expect from you for my labours. The passage, however, is capable of another meaning, viz. That Mohammed desires none to give, but him who shall contribute freely and voluntarily towards the advancement of God's true religion. "See chap. 17, p. 237. 0 i. e. The sun. This is intended here, not as a salutation, but as a waiving all farther discourse and communication with the idolaters. See the Prelim. Disc. sect. i. p. 23. In note ad cap. 23, p. 285. 'Al Beidâwi for the torment thereof is perpetual; verily the same is a miserable abode and a wretched station: and who, when they bestow, are neither profuse nor niggardly; but observe a just medium between these ; and who invoke not another god together with the true God; neither slay the soul which God hath forbidden to be slain, unless for a just cause: and who are not guilty of fornication. But he who shall do this shall meet the reward of his wickedness: his punishment shall be doubled unto him on the day of resurrection; and he shall remain therein, covered with ignominy, for ever: except him who shall repent and believe, and shall work a righteous work; unto them will GoD change their former evils into good; for GoD is ready to forgive, and merciful. And whoever repenteth, and doth that which is right; verily he turneth unto God with an acceptable conversion. And they who do not bear false witness; and when they pass by vain discourse, pass by the same with decency;* and who, when they are admonished by the signs of their LORD, fall not down as if they were deaf and blind, but stand up and are attentive thereto : and who say, O LORD, grant us of our wives and our offspring such as may be the satisfaction of our eyes; and make us patterns unto those who fear thee. These shall be rewarded with the highest apartments in paradise, because they have persevered with constancy; and they shall meet therein with greeting and salutation; they shall remain in the same for ever: it shall be an excellent abode, and a delightful station.† Say, My LORD is not solicitous on your account, if ye do not invoke him: ye have already charged his apostle with imposture; but hereafter shall there be a lasting punishment inflicted on you. CHAPTER XXVI. INTITLED, THE POETS; REVEALED AT MECCA. IN THE NAME OF THE MOST MERCIFUL GOD. Peradventure T. S. M. THESE are the signs of the perspicuous book. thou afflictest thyself unto death, lest the Meccans become not believers. If we pleased, we could send down unto them a convincing sign from heaven, unto which their necks would humbly submit. But there cometh unto See chap. 17, p. 229. Blotting out their former rebellion, on their repentance, and confirming and increasing their faith and obedience. * "Those who preserve their purity amidst obscene discourse."-Savary. "They shall dwell eternally in the abode of delight, which is equally pleasant for rest or for motion."—Savary. This chapter bears this inscription, because at the conclusion of it, the Arabian poets are severely censured. The last five verses, beginning at these words, And those who err follow the poets, &c. some take to have been revealed at Medina. * See the Prelim. Disc. sect. 3, p. 42, &c. • Al Beidâwi. them no admonition from the Merciful, being newly revealed as occasions require, but they turn aside from the same; and they have charged it with falsehood but a message shall come unto them, which they shall not laugh to scorn. Do they not behold the earth, how many vegetables we cause to spring up therein, of every noble species? Verily herein is a sign: but the greater part of them do not believe. Verily thy LORD is the mighty, the merciful God. Remember when thy LORD called Moses, saying, Go to the unjust people, the people of Pharaoh; will they not dread me? Moses answered, O LORD, verily I fear lest they accuse me of falsehood, and lest my breast become straitened, and my tongue be not ready in speaking: send therefore unto Aaron, to be my assistant. Also they have a crime to object against me; and I fear they will put me to death. God said, They shall by no means put thee to death: wherefore go ye with our signs; for we will be with you, and will hear what passes between you and them. Go ye therefore unto Pharaoh, and say, Verily we are the apostle of the LORD of all creatures: send away with us the children of Israel. And when they had delivered their message, Pharaoh answered, Have we not brought thee up among us, when a child; and hast thou not dwelt among us for several years of thy life? Yet hast thou done thy deed which thou hast done,* and thou art an ungrateful person. Moses replied, I did it indeed, and I was one of those who erred; wherefore I fled from you, because I feared you: but my LORD hath bestowed on me wisdom, and hath appointed me one of his apostles. And this is the favour which thou hast bestowed on me, that thou hast enslaved the children of Israel. Pharaoh said, And who is the LORD of all creatures? Moses answered, The LORD of heaven and earth, and whatever is between them: if ye are men of sagacity.† Pharaoh said unto those who were about him, Do ye not hear? Moses said, Your LORD, and the LORD of your forefathers. Pharaoh said unto those who were present, Your apostle, who is sent unto you, is certainly distracted. Moses said, The LORD of the east, and of the west, and of whatever is between them; if ye are men of understanding. Pharaoh See chap. 20, p. 256. viz. The having killed an Egyptian." The word is in the singular number in the original; for which the commentators give several reasons. It is said that Moses dwelt among the Egyptians thirty years, and then went to Midian, where he staid ten years; after which he returned to Egypt, and spent thirty years in endeavouring to convert them; and that he lived after the drowning of Pharaoh fifty years." *"Hast thou not committed a murder? Verily thou art an ingrate."-Savary. • Having killed the Egyptian undesignedly. "It is," replied Moses, "he who governeth the heavens and the earth. He ruleth in the immensity of space. Will ye believe these truths?"-Savary. Pharaoh, it seems, thought Moses had given but wild answers to his question; for he wanted to know the person and true nature of the God whose messenger Moses pretended to be; whereas he spoke of his works only. And because this answer gave so little satisfaction to the king, he is therefore supposed by some to have been a Dahrite, or one who believed the eternity of the world." ་ 'Al Beidâwi. • Idem. said unto him, Verily if thou take any god besides me, I will make thee one of those who are imprisoned. Moses answered, What, although Pharaoh replied, Produce I come unto you with a convincing miracle? it therefore, if thou speakest truth. And he cast down his rod, and be hold, it became a visible serpent: and he drew forth his hand out of his bosom; and behold, it appeared white unto the spectators. Pharaoh said unto the princes who were about him, Verily this man is a skilful magician: he seeketh to dispossess you of your land by his sorcery; what therefore do ye direct? They answered, Delay him and his brother by good words for a time; and send through the cities men to assemble and bring unto thee every skilful magician. So the magicians were assembled at an appointed time, on a solemn day. And it was said unto the people, Are ye assembled together? Perhaps we may follow the magicians, if they do get the victory. And when the magicians were come, they said unto Pharaoh, Shall we certainly receive a reward, if we do get the victory? He answered, Yea; and ye shall surely be of those who approach my person. Moses said unto them, Cast down what ye are about to cast down. Wherefore they cast down their ropes and their rods, and said, By the might of Pharaoh, verily we shall be the conquerors. And Moses cast down his rod, and behold, it swallowed up that which they had caused falsely to appear changed into serpents. Whereupon the magicians prostrated themselves, worshipping, and said, We believe in the LORD of all creatures, the LORD of Moses and of Aaron. Pharaoh said unto them, Have ye believed on him, before I have given you permission? Verily he is your chief who hath taught you magic: but hereafter ye shall surely know my power. I will cut off your hands and your feet, on the opposite sides, and I will crucify you all. They answered, It will be no harm unto us; for we shall return unto our LORD. We hope that our LORD will forgive us our sins, since we are the first who have believed. And we spake by revelation unto Moses, saying, March forth with my servants by night; for ye will be pursued. And Pharaoh sent officers through the cities to assemble forces, saying, Verily these are a small company; and they are enraged against us: but we are a multitude well provided. So we caused them to quit their gardens, and fountains, and treasures, and fair dwellings: thus did we do; and we made the children of Israel to inherit the same. And they pursued them at sunrise. And when the two armies were come in sight of each other, the e • From this and a parallel expression in the 28th chapter, it is inferred that Pharaoh claimed the worship of his subjects, as due to his supreme power. These words, says al Beidawi, were a more terrible menace than if he had said I will imprison thee; and gave Moses to understand that he must expect to keep company with those wretches whom the tyrant had thrown, as was his custom, into a deep dungeon, where they remained till they died. "A herald having proclaimed, Is the assembly gathered together with due solemnity? The people replied, We will espouse the victorious party."-Savary. But has reserved the most efficacious secrets to himself.1 See chap. 7, p. 128, &c. Hence some suppose the Israelites, after the destruction of Pharaoh and his host, |