In the Name of God, the Compassionate, the Merciful. The Smiting! What is the Smiting? And what shall teach thee what is the Smiting? The Day when men shall be like moths adrift, And the hills shall be like wool-flocks rift: Then as for him whose scales are heavy, his shall be a life of bliss: And as for him whose scales are light, a place in the Pit is his: And what shall teach thee what that place is-- A Fire that blazes!
* * * * * P. 3. THE NIGHT.--The formula “_In the Name of God, the Compassionate, the Merciful_,” precedes all the chapters of the Korān but one. _We._--God speaks in the plural in the Korān.
* * * * * P. 5. THE COUNTRY.--_The two highways_: the _steep one_ to heaven, and the smooth one to hell.
P. 6. _The people of the right hand_--those that receive the book of the record of their actions in their right hand--the blessed. Contrariwise--_the people of the left hand_--the damned.
* * * * * P. 7. THE SMITING.--One of many similar names for the Day of Judgment. _The Bottomless Pit_, “El-Hāwiyeh,” is the lowest stage of the Hell of the Korān.
* * * * * P. 8. THE QUAKING.--_Burdens_, _i.e._ the dead. _Her tidings_: “The tidings of the earth are these--she will bear witness to the actions of every man and woman done upon her surface.”--Tradition of Mohammad.
* * * * * P. 9. THE RENDING ASUNDER.--_Reporters_: two angels who note respectively the good and the evil deeds and words of every man.
* * * * * P. 13. THE BACKBITER.--This speech is said to have been levelled at a personal enemy.
_Blasting Hell_, “El-Hutameh,” is the third stage of the Mohammadan Inferno.
* * * * * P. 14. THE SPLENDOUR OF MORNING.--Evidently uttered in a time of despondency and with the intention of self-encouragement.
* * * * * P. 15. THE MOST HIGH.--_The books of eld._ Mohammad asserted that his doctrine was a revival of the religion of Abraham and the patriarchs, as it was before the Jews corrupted it.
_Camels ten months_ gone with young were the Arabs’ most valuable property.
_The child that was buried alive._ Infanticide of female children was among the crimes of the ancient Arab.
_The Books_--in which men’s actions are recorded.
_Stars that hide_, _i.e._ that set; or, as others say, “that retrogress,” _i.e._ the planets.
P. 18. _Mad._ The people commonly believed Mohammad to be possessed with a jinni (or genius).
_Pelted devil._ The evil jinn or devils are supposed to act the eavesdropper on the confines of heaven, and to be driven away by shooting stars.
_A reminder_, _scil._, of the true religion of Abraham and the prophets, which men had forgotten. Cf. LANE: _Selections from the Kur-ān_, lxxxi. 15, 47, 48 (2d ed., Trübner’s Oriental Series).
* * * * * P. 19. THE NEWS.--One of the many names which Mohammad employed to bring home to his people the reality and fearfulness of the Last Day.
_Tent-pegs._ Mountains were believed to keep the earth steady, as pegs do a tent.
* * * * * P. 22. THE FACT.--One of the names of the Last Day: the event which must inevitably happen.
_Abasing_ the sinners, and _exalting_ the righteous.
_Three kinds_: the “outstrippers,” the “people of the right hand,” and the “people of the left hand.” In the original the same word means “right hand” and “happiness,” or “good omen;” contrariwise, “left hand” and “misfortune.” Cp. the use of _dexter_ and _sinister_. An instance of Mohammad’s practice of playing upon the different senses of a word.
_The outstrippers_, _i.e._ those who are the first to adopt the true religion--the prophets and apostles, who shall be rewarded by being allowed to stand nearest to God in the next world. The following fifteen lines describe their happy fate; after which, fourteen refer to the _people of the right hand_, or ordinary believers; and then seventeen lines to the _people of the left hand_, or damned.
P. 24. _Zakkūm_: A thorny tree with a bitter fruit, which grows up from the bottomless pit.
P. 26. _Preserved Book._--Mohammad taught that every “revelation” in the Korān was but a transcript from the pages of a great book, known as the “_Mother of the Book_,” “preserved” under the throne of God. The sentence, _Let none touch it but the purified_, is commonly inscribed upon the cover of the Korān.
_Those brought nearest_, _i.e._ the _outstrippers_, or prophets.
* * * * * P. 27. THE MERCIFUL.--_Then which of the bounties_, etc. A refrain or burden of this kind is rare in the Korān, and is in no other instance so often repeated. The _twain_ are mankind and the jinn (or genii). “Jinn,” it may be remarked, is a plural, and the singular is “jinni” (a genius), for the masculine, and “jinnīyeh” for the feminine.
_The two Easts._ The rising-places of the sun in summer and winter; _the two Wests_, the corresponding setting-places.
* * * * * P. 32. THE UNITY.--This profession of faith is held by Muslims to be equal in value to a third of the whole Korān.
* * * * * P. 33. THE FĀTIHAH, or “Opening” chapter, so called because it is placed at the beginning of the authorised arrangement of the Korān. It is the _Paternoster_ of Islam, and is repeated many times in the five daily prayers of the Muslims, and on every solemn occasion.
THE MEKKA SPEECHES. II.--THE RHETORICAL PERIOD.
P. 39. THE KINGDOM. _Say_: _i.e._ God bids Mohammad say. It must never be forgotten that Mohammad is only supposed to recite what God wrote in the Preserved Book (see note to p. 26) before the world began.
* * * * * P. 41. THE MOON.--_Sign_, _i.e._ miracle, which Mohammad insistently declared his inability to work.
_The Summoner_: the archangel Isrāfīl.
_Called it a lie_, _i.e._ denied the doctrine of one God and of a Day of Judgment.
P. 42. _Ad_: an ancient Arab people, destroyed in prehistoric days. See LANE: _Selections from the Kur-ān_, 60-62.
_Thamūd_: another tribe, which experienced a similar fate. See LANE, _ibid._ * * * * * P. 45. K.--As to the meaning of this letter of the Arabic alphabet, which gives a title to this speech, in the words of the Muslim commentator, “God alone knoweth what He meaneth by it.”
_A warner from among themselves._ The Mekkans were offended that an angel was not sent to them as an apostle, instead of a mere man.
_Marvellous thing_: the Resurrection.
P. 46. _The people of Tubba'_: the Himyarites of Arabia Felix.
_A driver and a witness._--Two angels, who are supposed to carry on the ensuing colloquy with God.
P. 48. _A tyrant._--Mohammad was sent to warn, not to compel the obedience and faith of his people.
P. 52. _Her resting-place._--The sun is feminine in Arabic, and the moon masculine.
P. 55. _Poetry._--It was a common charge against Mohammad that he was a mad poet.
* * * * * P. 57. THE CHILDREN OF ISRAEL, otherwise called THE NIGHT JOURNEY, from the reference in the first verse to a dream in which Mohammad saw himself carried from the Kaaba (the _Sacred Mosque_) at Mekka, to the Temple (the _Furthest Mosque_) at Jerusalem; upon which Mohammadan theologians have raised a noble superstructure of fable. The first verse is probably later than the rest. The _two sins_ and punishments of the Jews have also greatly exercised the commentators’ minds. What they were Mohammad probably did not very precisely know himself.
P. 60. _The son of the road_, _i.e._ the traveller.
P. 61. _A just cause_: apostacy, adultery, or murder.
P. 62. _Daughters from among the angels._--The Arabs worshipped the angels and jinn as daughters of God; and it is against this polytheism and blasphemous relationship that Mohammad protests, whilst he never denies but contrariwise admits the existence of such spirits. Further on (p. 64) he refers to these angels and other Arabian divinities, as beings who are not to be invoked, since they can have no influence for good or ill, and who themselves are in hope and fear of God’s mercy and torment, like human beings. It should be noticed that hitherto Mohammad has directed his preaching against disbelief in the One God, but has not pointedly attacked the idolatry of the Mekkans. In Y. S., however, he begins to speak of _other gods_ (p. 55), and in the Third or Argumentative Period, the angels and jinn which the Mekkans worshipped, and represented in the shape of idols, are frequently denounced, especially under the name of _Partners_ (see pp. 76, 84, 90, 92, 93, 97, 98, 103, 106, etc.)
P. 65. _The accursed tree_: Zakkūm, see note to p. 24. The full Koranic history of Adam and Eve, and how Iblīs, the father of the devils, refused to do homage to the father of mankind, may be read in LANE’S _Selections_, pp. 49-52.
P. 67. _Well-nigh tempted_: referring apparently to an inclination of Mohammad to temporize with idolatry on a special occasion.
P. 68. _The Spirit_: Gabriel, the teacher of Mohammad, and the bearer of revelations from God to His prophet.
P. 71. _Call upon God, or call upon the Merciful._--Mohammad’s use of two general names for God had apparently caused some confusion among the faithful, which this verse removed.
The “Children of Israel” speech is especially important, since it contains more definite regulations of conduct than any other of the orations delivered at Mekka.
THE MEKKA SPEECHES. III.--THE ARGUMENTATIVE PERIOD.
P. 76. THE BELIEVER. _Twice hast thou given us death_, etc.--Referring to the absence of life before birth, and the deprivation of it at death, and to the being quickened at birth, and raised again after death.
P. 78. _Their footprints_, or vestiges: _i.e._ their buildings and public works.
_Moses._ For the Koranic history of the Israelites, see LANE’S _Selections_, pp. 97-131.
P. 84. _I am bidden to resign myself_: _i.e._ I am bidden to become a Muslim, for _Muslim_ (Moslem or Musulman) means “one who is resigned,” and _Islām_, belonging to the same root, signifies “resignation,” or “self-surrender.” This is the correct name of the religion taught by the Arabian prophet, who would have regarded the epithet “Mohammadan,” as applied to the creed, or the professor thereof, as nothing short of blasphemy.
* * * * * * * * * * JONAH. P. 87. A. L. R.--Letters the import of which is as mysterious as K. and Y. S. before, and A. L. M. R. afterwards. Nöldeke believes them to be abbreviations of the names of the first reporters of the speeches.
P. 89. _I had dwelt a lifetime_: _i.e._ I should not have waited till I was forty before I began preaching, if I was the designing impostor you take me for.
P. 90. _Ye are in ships--and they run with them._--The reader must have observed that sudden transitions from the second to the third person, and from the singular to the plural, are very common in the Korān. They may perhaps be regarded as convincing evidence of the fidelity of Mohammad’s reporters.
P. 97. _God hath taken Him a son_: referring to the Christian doctrine.
P. 100. _Kibla_: The point towards which prayer must be said. See p. 134.
P. 101. _Now!_--The angel Gabriel is credited with this taunt.
* * * * * THUNDER. P. 104. A. L. M. R.--Mystic letters as above; perhaps for AL-MogheyReh, as the first reporter of this particular speech.
P. 108. _Join what God hath bidden to be joined_: _i.e._ believe in the whole series of prophets, and join good works to faith.
P. 111. _Mother of the Book._--The Preserved Book mentioned before in THE FACT (see note to p. 26).
THE MEDINA SPEECHES. THE PERIOD OF HARANGUE.
DECEPTION. P. 117. _Obey God and obey the Apostle._--This is a sure indication of the Medina origin of at least this verse, for the self-importance of the phrase would have been inappropriate in Mohammad’s weak and insignificant position at Mekka. (The speech is, however, by some ascribed to the Mekka division.) Further on the words _Believe in God and His Apostle_ (in IRON, p. 118), and _They who swear fealty to thee do but swear fealty to God_ (in VICTORY, p. 125), indicate the same spirit of self-exaltation which began with the prophet’s prosperity at Medina.
P. 122. _It is written in the Book_: _i.e._ Every event is set down in the Preserved Book before the event itself is created.
_God is rich_: _i.e._ He has no need of your grudging alms.
* * * * * VICTORY. P. 124.--The victory in question was probably the peaceful but real triumph of the Truce of Hudeybia, in A.H. 6; though some commentators prefer to regard the speech as prophetical of the conquest of Mekka two years later.
P. 125. _The Arabs of the desert who were left behind_ were certain tribes who held aloof from the pilgrimage towards Mekka, which ended in the Truce of Hudeybia. Mohammad punished them by refusing to allow them to share in the booty which soon after fell to the faithful in the Khaibar expedition; hence the reference on p. 126.
P. 128. _In the valley of Mekka_: referring to the Truce of Hudeybia. _Kept you away from the Sacred Mosque_: the Koreysh refused to allow Mohammad and his followers to enter Mekka or perform the pilgrimage; whereupon the truce was concluded, by which the pilgrimage was to take place (_Ye shall surely enter the Sacred Mosque_) in the following year (see Introduction, p. xlv.)
P. 129. _Traces_: _i.e._ dust from touching the ground.
* * * * * P. 130. HELP.--Revealed after the conquest of Mekka, and shortly before Mohammad’s death, and believed to have given him warning of it.
THE LAW GIVEN AT MEDINA.
The forty paragraphs arranged on pp. 133-144, contain, it is believed, all the definite ordinances of Mohammad as set forth in the Medina speeches, with the exception of some regulations relating to women. The bulk of the Medina speeches are indeed rather collections of separate decisions or “rulings” put together for convenience of reference by the Muslims themselves than separate and complete orations. But as the practical teaching is interspersed with frequent and verbose prophetical legends of the kind with which the reader is already perhaps only too familiar and with animadversions on the political parties of Medina, and similar ephemeral matters, it has been thought best to extract the marrow of these lengthy and composite harangues, and place them in some sort of connected order. Chapter II., for instance, “The Cow,” contains 286 verses; the first half is filled with the usual arguments and illustrations, and the old stories about Adam and Moses; whilst the second half contains a certain number of laws and precepts mixed with many repetitions of the proofs and appeals to reason which occur in most of the preceding speeches: altogether, 29 verses out of 286 are needed for the purpose of showing what Mohammad actually prescribed in civil and religious law. For an account of the modern interpretation of this law, see LANE’S _Modern Egyptians_, 5th ed. Ch. III.; SELL’S _Faith of Islam_; and HUGHES’ _Notes on Mohammadanism_, 2d ed. 1877.
P. 134. _Observe the prayer, and the middle prayer._ It is not easy to make out the five daily prayers of Islam in the Korān. In the speech entitled “Hūd” (Mekka, Third Period, xi. 116) it is enjoined: “Observe prayer at two ends of the day, and at two parts of the night”; and again, in “T. H.” (xx. 130), the praises of God are to be celebrated “before the rising of the sun and before its setting, and at times of the night and at the ends of the day”; and in “The Greeks” (xxx. 17) praise is ordained “in the evening and in the morning, and at the evening and at noon.” The Muslim commentators differ as to the application of these injunctions to the five times of prayer recognized throughout the Mohammadan world; which are (1) just after sunset, (2) at nightfall, (3) at daybreak, (4) just after noon, and (5) in the middle of the afternoon.
_Turn thy face towards the Sacred Mosque_: _i.e._ towards the Kaaba of Mekka. Originally Mohammad placed the Kibla, or direction of prayer, at Jerusalem; but after his disagreement with the Jews of Medina he reverted to the old Mekkan temple as the focus of Islām.
P. 135. It is enacted (ii. 183) that the fast is to be observed from the time when you can distinguish a white thread from a black thread in the morning, till night; but from nightfall till dawn the Muslim may eat and drink and enjoy himself.
P. 136. _Make mention of God’s name over the beasts_: _i.e._ Sacrifice them, saying, “In the name of God.”
P. 140. The Korān contains a list of prohibited degrees (“Women,” iv. 26, 27), which comprises mothers and stepmothers, daughters, sisters, aunts, nieces, fostermothers, fostersisters, mothers-in-law, stepdaughters, daughters-in-law, and two sisters, and other men’s wives.
P. 142. _Keep the women in houses._ Immuring was afterwards changed to stoning both the man and the woman.
TABLE-TALK OF MOHAMMAD.
P. 147. _Retaliation is equal._--It is worth noticing, that while sin is requited with equal punishment or with forgiveness, good deeds are rewarded tenfold.
P. 150. _Rising or setting of the sun._--The exact moment was forbidden, for fear of even the suspicion of sun-worship.
P. 164. It is recorded of the prophet, that when, being on a journey, he alighted at any place, he did not say his prayers until he had unsaddled his camel.
INDEX OF CHAPTERS OF THE KORĀN TRANSLATED IN THIS VOLUME.
i. The Fātihah, p. 33. x. Jonah, 87. xiii. The Thunder, 104. xvii. The Children of Israel, 57. xxxvi. Y. S., 49. xl. The Believer, 75. xlviii. The Victory, 124. l. K., 45. liv. The Moon, 41. lv. The Merciful, 27. lvi. The Fact, 22. lvii. Iron, 118. lxiv. Deception, 115. lxvii. The Kingdom, 37. lxxviii. The News, 19. lxxxi. The Wrapping, 17. lxxxii. The Rending Asunder, 9. lxxxvii. The Most High, 15. xc. The Country, 5. xcii. The Night, 3. xciii. The Splendour of Morning, 14. xcix. The Quaking, 8. c. The Chargers, 11. ci. The Smiting, 7. civ. The Backbiter, 13. cvii. Support, 12. cx. Help, 130. cxii. The Unity, 32.
PORTIONS OF CHAPTERS, pp. 133-144.
ii. The Cow, 133-144. iii. The Family of Imrān, 133. iv. Women, 139, 140, 142-144. v. The Table, 138,140. ix. Immunity, 136, 144. xxii. The Pilgrimage, 136. xxiv. The Light, 140, 141, 144. lxii. The Congregation, 134.
THE END.
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