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gardens brought forth its fruit every season, and failed not at all; and we caused a river to flow in the midst thereof: and he had great abundance. And he said unto his companion by way of debate, I am superior to thee in weath, and have a more powerful family. And he went into his garden, being guilty of injustice against his own soul, and said, I do not think that this garden will decay for ever; neither do I think that the last hour will come and although I should return unto my LORD, verily I shall find a better garden than this in exchange. And his companion said unto him, by way of debate, Dost thou not believe in him who created thee of the dust, and afterwards of seed; and then fashioned thee into a perfect man? But as for me, God is my LORD; and I will not associate any other deity with my LORD. And when thou enterest thy garden, wilt thou not say, What God pleaseth shall come to pass; there is no power but in GoD alone? Although thou seest me to be inferior to thee in wealth and number of children, my LORD is well able to bestow on me a better gift than thy garden, and to shoot his arrows against the same from heaven, so that it shall become barren dust; or its water may sink deep into the earth, that thou canst not draw thereof. And his possessions were encompassed with destruction, as his companion had forewarned him; wherefore he began to turn down the palms of his hands out of sorrow and regret for that which he had expended thereon; for the vines thereof were fallen down on their trails: and he said, Would to God that I had not associated any other deity with my LORD! And he had no party to assist him besides GoD,* neither was he able to defend himself against his vengeance. In such case protection belongeth of right unto God alone; he is the best rewarder, and the best giver of success. And propound to them a similitude of the present life. It is like water which we send down from heaven; and the herb of the earth is mixed therewith, and after it hath been green and flourishing, in the morning it becometh dry stubble, which the winds scatter abroad: and God is able to do all things. Wealth and children are the ornament of this present life but good works, which are permanent, are better in the sight of thy LORD, with respect to the reward, and better with respect to hope. On a certain day we will cause the mountains to pass away," and thou shalt see the earth appearing plain and even; and we will gather mankind sons are here meant. One says they were two Israelites and brothers, who had a considerable sum left them by their father, which they divided between them; and that one of them, being an unbeliever, bought large fields and possessions with his portion, while the other, who was a true believer, disposed of his to pious uses; but that in the end, the former was ruined, and the latter prospered. Another thinks they were two men of the tribe of Makhzûm; the one named al Aswad Ebn Abd'al Ashadd, an infidel; and the other Abu Salma Ebn Abd'allah, the husband of Omm Salma (whom the prophet married after his death,) and a true believer.'

Carrying his companion with him, out of os.entation, and to mortify him with the view of his large possessions."

Vainly imagining that his prosperity was not so much the free gift of God, as due his merit.3

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His numerous slaves stopped not the hand of the Almighty. He was unable defend himself.”—Savary.

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For being torn up by the roots, they shall fly in the air, and be reduced to atonis.

Al Beidâwi.

' Idem. ' Idem.

Idem. See the Prelim. Dise sect. iv. p. 59.

together, and we will not leave any one of them behind. And they shall be set before thy LORD in distinct order, and he shall say unto them, Now are ye come unto us naked, as we created you the first time: but ye thought that we should not perform our promise unto you. And the book wherein every one's actions are recorded shall be put into his hand; and thou shalt see the wicked in great terror, because of that which is written therein, and they shall say, Alas for us! what meaneth this book? it omitteth neither a small action nor a great one, but it compriseth the same; and they shall find that which they have wrought, present before their eyes: and thy LORD will not deal unjustly with any one. Remember when we said unto the angels, Worship ye Adam: and they all worshipped him, except Eblis," who was one of the genii, and departed from the command of his LORD. Will ye therefore take him and his offspring for your patrons besides me, notwithstanding they are your enemies? Miserable shall such a change be to the ungodly! I called not them to be present at the creation of the heavens and of the earth, nor at the creation of themselves, neither did I take those seducers for my assistants. On a certain day, God shall say unto the idolaters, Call those whom ye imagined to be my companions, to protect you: and they shall call them, but they shall not answer them; and we will place a valley of destruction between them: * and the wicked shall see hell fire: and they shall know that they shall be thrown into the same, and they shall find no way to avoid it. And now have we variously propounded unto men, in this Korân, a parable of every kind; but man cavilleth at most things therein. Yet nothing hindereth men from believing, now a direction is come unto them, and from asking pardon of their LORD, excepting that they wait until the punishment of their predecessors come to be inflicted on them, or that the chastisement of the next life come upon them publicly. We send not our messengers, but to bear good tidings, and to denounce threats. Those who believe not dispute with vain arguments, that they may thereby render the truth of no effect; and they hold my signs, and the admonitions which have been made them, in derision. And who is more unjust than he who hath been acquainted with the signs of his LORD, and retireth afar off from the same, and forgetteth that which his hands have formerly committed? Verily we have cast veils over their hearts, lest they should understand the Korán, and into their ears thickness

"See chap. 2, p. 5, and chap. 7, p. 118, &c.

Hence some imagine the genii are a species of angels: others suppose the devil to have been originally a genius, which was the occasion of his rebellion, and call him the father of the genii, whom he begat after his fall; it being a constant opinion, among the Mohammedans, that the angels are impeccable, and do not propagate their species. Pi. e. Between the idolaters and their false gods. Some suppose the meaning is no ore than that God will set them at variance and division.

"We will place the river of woe between them."-Savary.

"When the truth appeared, the wicked denied it. They did not have recourse to he divine mercy; but the sentence which was denounced against their predecessors, or a signal punishment, shall be the reward of their unbelief."-Savary.

• Jallalo'ddin, &c.

See the Prelim. Disc. sect. iv. p. 51, &c.

of hearing: if thou invite them to the true direction, yet will they not therefore be directed for ever. Thy LORD is gracious, endued with mercy; if he would have punished them for that which they have committed, he would doubtless have hastened their punishment: but a threat hath been denounced against them, and they shall find no refuge, besides him. And those former cities did we destroy, when they acted unjustly; and we gave them previous warning of their destruction. And remember when Moses said unto his servant Joshua the son of Nun, I will not cease to go forward, until I come to the place where the two seas meet; or I will travel for a long space of time." But when they were arrived at the meeting of the two seas, they forgot their fish, which they had taken with them;" and the fish took its way freely in the sea. And when they had passed beyond that place, Moses said unto his servant, Bring us our dinner; for now are we fatigued with this our journey. His servant answered, Dost thou know what has befallen me? When we took up our lodging at the rock, verily I forgot the fish and none made me to forget it, except Satan, that I should not remind thee of it. And the fish took its way into the sea, in a wonderful manner. Moses said, This is what we sought after. And they both went back, returning by the way they came. And coming to the rock they found one of our servants, unto whom we had granted mercy from us, and whom we had taught wisdom from before us. And Moses said unto him, Shall I follow thee, that thou mayest teach me part

A viz. Of their calamity at Bedr (for the Koreish are the infidels here intended), or their punishment at the resurrection.'

That is, the towns of the Adites, Thamudites, Sodomites, &c.

The original word properly signifies the space of eighty years and upwards. To explain this long passage the commentators tell the following story. They say that Moses once preaching to the people, they admired his knowledge and eloquence so much, that they asked him whether he knew any man in the world who was wiser than himself; to which he answered in the negative: whereupon God, in a revelation, having reprehended him for his vanity (though some pretend that Moses asked God the question of his own accord), acquainted him that his servant al Khedr was more knowing than he; and, at Moses's request, told him that he might find that person at a certain rock, where the two seas met; directing him to take a fish with him in a basket, and that where he missed the fish, that was the place. Accordingly, Moses set out, with his servant Joshua, in search of al Khedr; which expedition is here described."

viz. Those of Persia and Greece. Some fancy that the meeting of Moses and al Khedr is here intended, as of two seas of knowledge.

Moses forgot to inquire concerning it, and Joshua forgot to tell him when he missed it. It is said that when they came to the rock, Moses falling asleep, the fish, which was roasted, leaped out of the basket into the sea; some add, that Joshua making the ablution at the fountain of life (of which immediately), some of the water happened to be sprinkled on the fish, which immediately restored it to life.'

The word here translated freely. signifying also a pipe or arched canal for conveyance of water, some have imagined that the water of the sea was miraculously kept from touching the body of the fish, which passed through it as under an arch.'

This person, according to the general opinion, was the prophet al Khedr; whom the Mohammedans usually confound with Phineas, Elias, and St. George, saying that his soul Fassed by a metempsychosis successively through all three. Some however say his true name was Balya Ebn Malcân, and that he lived in the time of Afridûn, one of the ancient kings of Persia, and that he preceded Dhu'lkarnein, and lived to the time of Moses. They suppose al Khedr, having found out the fountain of life, and drank thereof, ' Idem, Al Zamakhshari, al Bokhari, in Sonna. &.. • Idem. ⚫ lidem.

'A! Reidâ wi. ⚫ lidem.

of that which thou hast been taught, for a direction unto me? He answered, Verily thou canst not bear with me: for how canst thou patiently suffer those things, the knowledge whereof thou dost not comprehend? Moses replied, Thou shalt find me patient, if God please; neither will I be dis obedient unto thee in any thing. He said, If thou follow me, therefore, ask me not concerning any thing, until I shall declare the meaning thereof unto thee. So they both went on by the sea-shore, until they went up into a ship; and he made a hole therein. And Moses said unto him, Hast thou made a hole therein, that thou mightest drown those who are on board? now hast thou done a strange thing. He answered, Did I not tell thee that thou couldst not bear with me? Moses said, Rebuke me not, because I did forget; and impose not on me a difficulty in what I am commanded. Wherefore they left the ship and proceeded, until they met with a youth; and he slew him. Moses said, Hast thou slain an innocent per son, without his having killed another? now hast thou committed an unjust action. *[XVI.] He answered, Did I not tell thee that thou couldest not bear with me? Moses said, If I ask thee concerning any thing hereafter, suffer me not to accompany thee: now hast thou received an excuse from me. They went forwards, therefore, until they came to the inhabitants of a certain city and they asked food of the inhabitants thereof; but they refused to receive them. And they found therein a wall, which was ready to fall down; and he set it upright. Whereupon Moses said unto him, If thou wouldest, thou mightest doubtless have received a reward for it. He answered, This shall be a separation between me and thee; but I will first declare unto thee the signification of that which thou couldest not bear with patience. The vessel belonged to certain poor men, who did their business in the sea: and I was minded to render it unserviceable, because there was a king behind them, who took every sound ship by force. As to the youth, his parents were true believers; and we feared, lest he, being an unbeliever, should oblige them to suffer his perverseness and ingratitude: wherefore we desired that their LORD might give them a more righteous

became immortal; and that he had therefore this name from his flourishing and continual youth."

Part of these fictions they took from the Jews, some of whom also fancy Phineas was Elias.'

For al Khedr took an axe, and knocked out two of her planks.'

By twisting his neck round, or dashing his head against a wall, or else by throwing nim down and cutting his throat.

This city was Antioch; or, as some rather think, Obollah, near Basra, or else Bâjir. wân in Armenia.'

By only stroking it with his hand; though others say he threw it down and rebuilt it." Here we separate, replied the servant of the Lord; but before I depart I will show to thee the meaning of these actions concerning which thou couldest not keep silence."Savary.

They were ten brothers, five of whom were past their labour by reason of their age. Named Jaland Ebn Karkar, or Minwâr Ebn Jaland al Azdi,' who reigned in Oman. See Poc. Spec. p. 42.

Tidem. Vide D'Herbelot, Bibl. Orient. Art. Khedher, Septemcastrens. de Turcar. Moribus, Busbeq. Epist. 1, p. 93, &c. Hotting. Hist. Orient. p. 58, &c. 99, &c. 293, &c. R Levi Ben Gerson. in Append. lib. 1, Reg. 1. 27. Al Beidâwi. • Idem Idem. ' Idem.

• Idem.

Idem.

And

child in exchange for him, and one more affectionate towards them. the wall belonged to two orphan youths' in the city, and under it was a treasure hidden which belonged to them; and their father was a righteous man and thy LORD was pleased that they should attain their full age, and take forth their treasure, through the mercy of thy LORD, and I did not what thou hast seen of mine own will, but by God's direction. This is the interpretation of that which thou couldest not bear with patience. The Jews will ask thee concerning Dhu'lkarnein. Answer, I will rehearse unto you

an account of him. We made him powerful in the earth, and we gave him means to accomplish every thing he pleased. And he followed his way, until he came to the place where the sun setteth; and he found it to set in a spring of black mud; and he found near the same a certain people.* And we said, O Dhu'lkarnein, either punish this people, or use gentleness towards them. He answered, Whosoever of them shall commit injustice, we will surely punish him in this world; afterwards shall he return unto his LORD, and he shall punish him with a severe punishment. But whosoever believeth, and doth that which is right, shall receive the most excellent reward, and we will give him in command that which is easy. Then he continued his way, until he came to the place where the sun riseth; and he found it to rise on certain people, unto whom we had not

It is said that they had afterwards a daughter, who was the wife and the mother of prophet; and that her son converted a whole nation."

The names were Asram and Sarim."

Or, The two-horned. The generality of the commentators suppose the person here meant to be Alexander the Great, or, as they call him, Iscander al Rumi, king of Persia and Greece; but there are very different opinions as to the reason of this surname. Some think it was given him because he was king of the East and of the West, or because he had made expeditions to both those extreme parts of the earth; or else because he had two horns on his diadem, or two curls of hair, like horns, on his forehead; or, which is most probable, by reason of his great valour. Several modern writers rather suppose the surname was occasioned by his being represented in his coins and statues with horns, as the son of Jupiter Ammon; or else by his being compared by the prophet Daniel to a he-goat; though he is there represented with but one horn."

There are some good writers, however, who believe the prince intended in this passage of the Koran was not Alexander the Grecian, but another great conqueror, who bore the same name and surname, and was much more ancient than he, being contemporary with Abraham, and one of the kings of Persia of the first race; or, as others suppose, a king of Yaman, named Asaab Ebn al Râyesh.'

They all agree he was a true believer, but whether he was a prophet or no is a disputed point.

That is, it seemed so to him, when he came to the ocean, and saw nothing but water.' An unbelieving nation, who were clothed in the skins of wild beasts, and lived upon what the sea cast on shore."

He saw the sun disappear in a fiery sea. These countries were inhabited by infi. dels."-Savary.

For God gave Dhu'lkarnein his choice, either to destroy them for their infidelity, or to instruct them in the true faith; or, according to others, either to put them to the sword, or to take them captives: but the words which follow confirm the former interpretation, by which it appears he chose to invite them to the true religion, and to punish only the disobedient and incredulous.

1i. e. That part of the habitable world on which the sun first rises.

2

Al Beidâwi.

3

⚫ Idem.

4

Idem, Zamakhshari, Jallalo'ddin, Yahya. 'Scaliget. de Emend. temp. L'Empereur, not. in Jachiad. Dan. viii. 5. Gol. in Alfrag. p. 58, &c. Schickard. Tarikh Reg. Pers. p. 73. See Dan. viii. • Abulfeda, Khondeini, Tarikh Montakhah, &c. Vide D'Herbel. Bibl. Orient. Art. Escander. Ex. trad. Ebr Abbas. Vide Poc Spec. p. 58. 'Al Beidâwi, Jallalo'ddin. ⚫ lidem.

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