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CHAPTER XLIV.

INTITLED, SMOKE;' REVEALED AT MECCA."

IN THE NAME OF THE MOST MERCIFUL GOD.

H. M. By the perspicuous book of the Korán; verily we have sent down the same on a blessed night (for we had engaged so to do), on the night wherein is distinctly sent down the decree of every determined thing, as a command from us.** Verily we have ever used to send apostles with revelations, at proper intervals, as a mercy from thy LORD; for it is he who heareth and knoweth: the LORD of heaven and earth, and of whatever is between them; if ye are men of sure knowledge. There is no God but he : he giveth life, and he causeth to die; he is your LORD, and the LORD of your forefathers. Yet do they amuse themselves with doubt. But observe them, on the day whereon the heaven shall produce a visible smoke, which shall cover mankind:• this will be a tormenting plague. They shall say, O LORD, take this plague from off us: verily we will become true believers. How should an admonition be of avail to them in this condition ; when a manifest apostle came unto them, but they retired from him, saying, This man is instructed by others, or is a distracted person? We will take the plague from off you, a little: but ye will certainly return to your infidelity. On the day whereon we shall fiercely assault them with great

This word occurs within a few lines from the beginning of the chapter.
Some except the verse beginning, We will take the plague off you a little, &c.

See the Prelim. Disc. sect. iii. p. 42, &c.

▾ Generally supposed to be that between the 23rd and 24th of Ramadân. See ibid. p. 46, and chap. 97, and the notes there.

For annually on this night, as the Mohammedans are taught, all the events of the ensuing year, with respect to life, and death, and the other affairs of this world, are disposed and settled. Some, however, suppose that these words refer only to that particular night, on which the Korân, wherein are completely contained the divine determinations in respect to religion and morality, was sent down: and according to this exposition the passage may be rendered, The night whereon every determined or adjudged matter was sent down.

"I swear it by the book of evidence: we sent it down unto thee on the blessed night, for the instruction of mortals. On the same night eternal wisdom put the seal unto its laws."-Savary.

The commentators differ in their expositions of this passage. Some think it spoken of a smoke which seemed to fill the air, during the famine which was inflicted on the Meccans in Mohammed's time, and was so thick, that though they could hear, yet they could not see one another. But according to a tradition of Ali, the smoke here meant is that which is to be one of the previous signs of the day of judgment, and will fill the whole space from east to west, and last for forty days. This smoke, they say, will intoxicate the infidels, and issue at their nose, ears, and posteriors; but will very little incommode the true believers.'

See chap. 16, p. 223.

If we follow the former exposition, the words are to be understood of the ceasing of the famine, upon the intercession of Mohammed, at the desire of the Koreish, and on thei promise of believing on him; notwithstanding which they fell back to their old incredulity but if we follow the latter exposition, they are to be understood of God's taking away the plague of the smoke, after the expiration of forty days, at the prayer of the infidels, and on their promise of receiving the true faith; which being done, they will immediately return to their wonted obstinacy.

• Tidem.

Jallalo'ddin, al Beidâwi. Zamakh., al Beidâwi, Yahya, Jallalo'ddin. 'A' Zamakh., al Beidâwi

See chap. 23, p. 284. note q.
See the Prelim. Disc. sect. iv. p 58.

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power, verily we will take vengeance on them. We made trial of the people of Pharaoh before them, and an honourable messenger came unto them, saying, Send unto me the servants of GoD; verily I am a faithful messenger unto you: and lift not yourselves up against God; for I come unto you with manifest power. And I fly for protection unto my LORD, and your LORD, that ye stone me not. If ye do not believe me, at least depart from me. And when they accused him of imposture, he called upon his LORD, saying, These are a wicked people. And God said unto him, March forth with my servants by night; for ye will be pursued and leave the sea divided, that the Egyptians may enter the same; for they are a host doomed to be drowned. How many gardens, and fountains, and fields of corn, and fair dwellings, and advantages which they enjoyed, did they leave behind them! Thus we dispossessed them thereof; and we gave the same for an inheritance unto another people. Neither heaven nor earth wept for them; neither were they respited any longer. And we delivered the children of Israel from a shameful affliction; from Pharaoh; for he was haughty, and a transgressor: and we chose them, knowingly, above all people; and we showed them several signs,' wherein was an evident trial. Verily these Meccans say, Assuredly our final end will be no other than our first natural death; neither shall we be raised again: bring now our forefathers back to life, if ye speak truth. Are they better, or the people of Tobba," and those who were before them? we destroyed them, because they wrought wickedness. We have not created the heavens and the earth, and whatever is between them, by way of sport: we have created them no otherwise than in truth; but the greater part of them do not understand. Verily the day of separation shall be the appointed term of them all a day, whereon the master and the servant shall be of no advantage to one another, neither shall they be helped; excepting those on whom

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Some expound this of the slaughter at Bedr, and others of the day of judginent. i. e. Let the Israelites go with me to worship their God.

'Or, that ye injure me not, either by word or deed.

Without opposing me, or offering me any injury, which I have not deserved from you. See chap. 26, p. 204.

That is, None pitied their destruction.

i. e. Knowing that they were worthy of our choice; or notwithstanding we knew they would, in time to come, fall into idolatry, &c.

As the dividing of the Red Sea; the cloud which shaded them; the raining on them manna and quails, &c.'

viz. The Hamyarites, whose kings had the title of Tobba. The commentators tell us that the Tobba here meant was very potent, and built Samarcand, or, as others say, demolished it; and that he was a true believer, but his subjects were infidels."

This prince seems to have been Abu Carb Asaad, who flourished about seven hundred years before Mohammed, and embraced Judaism, which religion he first introduced into Yaman (being the true religion at that time, inasmuch as Christianity was not then promulgated), and was, for that cause probably, slain by his own people.

See chap. 21, p. 265, and chap. 38, p. 373.

"The heavens, the earth. and the whole universe, are not the effect of chance. Out

af nothing have we created them."-Savary.

1. e. The day of judgment, when the wicked shall be separated from the righteous, &c.

• Al Beidâwi. Jallalo'ddin.

' Idem.

See the Prelim. Disc. sect. i. p. 7.
Al Jannabi. Vide Poc. Spec. p. 60.

Al Bedâwi

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God shalt tave mercy; for he is the mighty, the merciful. Verily, the fruit of the tree of al Zakkum shall be the food of the impious; as the dregs of oil shall it boil in the bellies of the damned,* like the boiling of the hottest water. And it shall be said to the tormentors, Take him, and drag him into the midst of hell: and pour on his head the torture of boiling water, saying, Taste this; for thou art that mighty and honourable person. Verily this is the punishment of which ye doubted. But the pious shall be lodged in a place of security, among gardens and fountains: they shall be clothed in fine silk, and in satin; and they shall sit facing one another. Thus shall it be and we will espouse them to fair damsels, having large black eyes. In that place shall they call for all kinds of fruits, in full security: they shall not taste death therein, after the first death; and God shall deliver from the pains of hell: through the gracious bounty of thy LORD. This will be great felicity. Moreover we have rendered the Korán easy for thee, by revealing it in thine own tongue; to the end that they may be admonished wherefore do thou wait the event; for they wait to see some misfortune befall thee.

CHAPTER XLV.

eeling;• revealed at mecca.

INTITLED, THE KNEELI

r

IN THE NAME OF THE MOST MERCIFUL GOD.

H. M. THE revelation of this book is from the mighty, the wise GOD Verily both in heaven and earth are signs of the divine power unto the true believers and in the creation of yourselves, and of the beasts which are scattered over the face of the earth, are signs unto people of sound judgment; and also in the vicissitude of night and day, and the rain which God sendeth down from heaven, whereby he quickeneth the earth after it hath been dead in the change of the winds also are signs unto people of understanding. These are the signs of God; we rehearse them unto thee with truth. In what revelation therefore will they believe, after they have rejected GoD and his signs? Woe unto every lying and impious person; who heareth the signs of GOD, which are read unto him, and afterwards proudly persisteth in infidelity, as though he heard them not: (denounce unto him a painful punishment:) and who, when he cometh to the knowledge of any of our signs, receiveth the same with scorn. For these is prepared a shameful punishment: before them lieth hell; and whateve they shall have gained shall not avail them at all, neither shall the idols

▸ Jallalo'ddin supposes this passage to have been particularly levelled against Abu Jahl. Like molten metals, it shall devour their entrails."-Savary. "They shall look on each other benevolently."-Savary.

The word from which this chapter is denominated occurs page 406.

See the Prelim. Disc. sect. iii. p. 42, &c.

"Manifest his wisdom unto those who sincerely believe."-Savary.

"If they know the divine doctrine, it is only to make of it an object of mockery."Savary.

which they have taken for their patrons, besides GOD; and they shall suffer a grievous punishment. This is a true direction: and for those who disbelieve the signs of their LORD, is prepared the punishment of a painful torment. It is GOD who hath subjected the sea unto you, that the ships may sail therein, at his command; and that ye may seek advantage unto yourselves by commerce, of his bounty; and that ye may give thanks: and he obligeth whatever is in heaven and on earth to serve you; the whole being from him. Verily herein are signs unto people who consider. Speak unto the true believers, that they forgive those who hope not for the days of God,* that he may reward people according to what they shall have wrought. Whoso doeth that which is right doth it to the advantage of his ova soul; and whoso doeth evil doth it against the same: hereafter shall ye return unto your LORD. We gave unto the children of Israel the book of the law, and wisdom, and prophecy; and we fed them with good things, and preferred them above all nations: and we gave them plain ordinances concerning the business of religion;† neither do they fall to variance, except after that knowledge had come unto them, through envy among themselves: but thy LORD will decide the controversy between them, on the day of resurrection, concerning that wherein they disagree. Afterwards we ap pointed thee, O Mohammed, to promulgate a law concerning the business of religion: wherefore follow the same, and follow not the desires of those who are ignorant. Verily they shall not avail thee against GoD at all; the unjust are the patrons of one another; but God is the patron of the pious. This Koran delivereth evident precepts unto mankind; and is a direction, and a mercy, unto people who judge aright. Do the workers of iniquity imagine that we will deal with them as with those who believe and do good works; so that their life and their death shall be equal? An ill judgment do they make. God hath created the heavens and the earth in truth; that he may recompense every soul according to that which it shall have wrought: and they shall not be treated unjustly. What thinkest thou? He who taketh his own lust for his God, and whom God causeth knowingly to err, and whose ears and whose heart he hath sealed up, and over whose eyes he hath cast a veil; who shall direct him, after God shall have forsaken him? Will ye therefore not be admonished? They say, There is no other life, except our present life: we die, and we live; and nothing but time destroyeth us. But they have no knowledge in this matte;; they only follow a vain opinion. And when our evident signs are rehearsed unto them,

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By the days of God, in this place, are meant the prosperous successes of his people in battle against the infidels. The passage is said to have been revealed on account of Omar, who being reviled by one of the tribe of Ghifar, was thinking to revenge himself by force. Some are of opinion that this verse is abrogated by that of war. *Exhort the believers to extend forgiveness unto the unbelievers."-Savary. + " We prescribed unto them the worship of the true god."-Savary.

That is, Of the principal Koreish, who were urgent with Mohammed to return to the eligion of his forefathers."

Ignorance hath given birth to this opinion, and hath converted it into a dogma.'

Savary.

See p. 205, note n.

• Al Beidâwi.

1

' Idem.

their argument which they offer against the same is no other than that they say, Bring to life our fathers who have been dead; if ye speak truth. Say. GOD giveth you life; and afterwards causeth you to die: hereafter will he assemble you together on the day of resurrection; there is no dubt thereof; but the greater part of men do not understand. Unto God appertaineth the kingdom of heaven and earth; and the day whereon the hour shall be fixed, on that day shall those who charge the Korân with vanity perish. And thou shalt see every nation kneeling: every nation shall be called unto its book of account; and it shall be said unto them, This day shall ye be rewarded according to that which ye have wrought. This our book will speak concerning you with truth; therein have we written down whatever ye have done. As to those who shall have believed and done good works, their LORD shall lead them into his mercy: this shall be manifest felicity. But as to the infidels, it shall be said unto them, Were not my signs rehearsed unto you? but ye proudly rejected them, and became a wicked people! And when it was said unto you, Verily the promise of GOD is true and as to the hour of judgment, there is no doubt thereof: ye answered, We know not what the hour of judgment is: we hold an uncertain opinion only;* and we are not well assured of this matter. But on that day the evils of that which they have wrought shall appear unto them; and that which they mocked at shall encompass them and it shall be said unto them, This day will we forget you, as ye did forget the meeting of this your day and your abode shall be hell fire; and ye shall have none to deliver you. This shall ye suffer, because ye turned the signs of GOD to ridicule; and the life of the world deceived you. On this day, therefore, they shall not be taken forth from thence, neither shall they be asked any more to render themselves well-pleasing unto God. Wherefore praise be unto God, the LORD of the heavens, and the LORD of the earth; the LORD of all creatures: and unto him be glory in heaven and earth; for he is the mighty, the wise God.

CHAPTER XLVI.

INTITLED, AL AHKAF;' REVEALED AT MECCA.

IN THE NAME OF THE MOST MERCIFUL GOD.

*[XXVI.] H. M.2 THE revelation of this book is from the mighty, the wise GOD. We have not created the heavens, and the earth, and whatever

The original word Ommat properly signifies a people who profess one and the same law or religion.

See the Prelim. Disc. sect. iv. p. 63.

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It is a chimerical opinion, which is established among us."-Savary.

Al Ahkâf is the plural of Hekf, and signifies sands which lie in a crooked or winding inanner; whence it became the name of a territory in the province of Hadramaut, where the Adites dwelt. It is mentioned about the middle of the chapter.

See the Prelim Disc. sect. iii. p. 42, &c.

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