t

the two sexes, the male and the female, of seed when it is emitted; * and that unto him appertaineth another production, namely, the raising of the dead again to life hereafter; and that he enricheth, and causeth to acquire possessions; and that he is the LORD of the dog-star; and that he destroyed the ancient tribe of Ad, and Thamud, and left not any of them alive; and also the people of Noah, before them; for they were most unjust and wicked: and he overthrew the cities which were turned upside down; and that which covered them, covered them. Which, therefore, of thy LORD's benefits, O man, wilt thou call in question? This our apostle is a preacher like the preachers who preceded him. The approaching day of judgment draweth near: there is none who can reveal the exact time of the same, besides GOD. Do ye, therefore, wonder at this new revelation; and do ye laugh, and not weep,† spending your time in idle diversions? But rather worship GoD, and serve him.

CHAPTER LIV.

INTITLED, THE MOON; REVEALED AT MECCA.

IN THE NAME OF THE MOST MERCIFUL GOD.

THE hour of judgment approacheth; and the moon hath been split in sunder: but if the unbelievers see a sign, they turn aside, saying, This is a powerful charm. And they accuse thee, O Mohammed, of imposture, and follow their own lusts: but every thing will be immutably fixed. And now hath a message' come unto them, wherein is a determent from obstinate infidelity; the same being consummate wisdom: but warners profit them not; wherefore do thou withdraw from them. The day whereon the summoner

Of earth and water mingled together."-Savary.

'Sirius, or the greater dog-star, was worshipped by some of the old Arabs.' * viz. Sodom, and the other cities involved in her ruin. See chap. 11, p. 183. "Ye laugh when ye ought to weep."-Savary.

This passage is expounded two different ways. Some imagine the words refer to a famous miracle supposed to have been performed by Mohammed: for it is said that, on the infidels demanding a sign of him, the moon appeared cloven in two, one part vanishing, and the other remaining; and Ebn Masúd affirmed that he saw mount Harâ interpose between the two sections. Others think the preter tense is here used, in the prophetic style, for the future, and that the passage should be rendered, The moon shall be split in sunder: for this, they say, is to happen at the resurrection. The former opinion is supported by reading, according to some copies, wakad inshakka'lkamaro, i. e. since the moon hath already been split in sunder; the splitting of the moon being reckoned by some to be one of the previous signs of the last day."

Or, as the participle here used may also signify, a continued series of magic, or a transient magic illusion.

Or will reach a final period of ruin or success in this world, and of misery or happiness in the next, which will be conclusive and unchangeable thenceforward for ever.

i. e. The Korân, containing stories of former nations which have been chastised for their incredulity, and threats of a more dreadful punishment hereafter.

See the Prelim. Disc. sect. i. p. 12, and Hyd. not. in Ulug, Beig, Tab. Stell. fix. p. 53. See a long and fabulous account of this pretended miracle in Gagnier, Vie de Moham. chap. 19.

'Al Zamakh, al Beidâwi.

⚫ lidem.

shall summon mankind to an ungrateful business, they shall come forth from their graves with downcast looks: numerous as locusts scattered far abroad; hastening with terror unto the summoner. The unbelievers shall say, This is a day of distress.* The people of Noah accused that prophet of imposture, before thy people rejected thee: they accused our servant of imposture, saying, He is a madman; and he was rejected with reproach. He called, therefore, upon his Lord, saying, Verily I am overpowered; wherefore avenge me. So we opened the gates of heaven, with water pouring down, and we caused the earth to break forth into springs; so that the water of heaven and earth met, according to the decree which had been established. And we bare him on a vessel composed of planks and nails; which moved forward under our eyes: as a recompense unto him who had been ungratefully rejected. And we left the said vessel for a sign: but is any one warned thereby? And how severe was my vengeance, and my threatening! † Now have we made the Korân easy for admonition: but is any one admonished thereby? Ad charged their prophet with imposture: but how severe was my vengeance, and my threatening! Verily we sent against them a roaring wind, on a day of continued ill luck; it carried men away, as though they had been roots of palm-trees forcibly torn up." And how severe was my vengeance and my threatening! Now have we made the Korân easy for admonition: but is any one admonished thereby? Thamud charged the admonitions of their prophet with falsehood, and said, Shall we follow a single man among us? verily we should then be guilty of error, and preposterous madness is the office of admonition committed unto him preferably to the rest of us? Nay; he is a liar, and an insolent fellow. But God said to Saleh, To-morrow shall they know who is the liar, and the insolent person: for we will surely send the she-camel for a trial of them: and do thou observe them, and bear their insults with patience: and prophesy unto them that the water shall be divided between them, and each portion shall be sat down to alternately. And they called their companion:1 and he took a

f

That is, When the angel Israfil shall call men to judgment.

"They shall hasten to whither the voice shall call them. The unbelievers shall say, Behold the terrible day."-Savary.

This petition was not preferred by Noah till after he had suffered repeated violence from his people: for it is related, that one of them having fallen upon him and almost strangled him, when he came to himself he said, O Lord forgive them, for they know noi what they do.'

e

f

i. e. Under our special regard and keeping.

+"What punishments have followed my threats!"-Savary.

Or, a cold wind.

viz. On a Wednesday. See chap. 41, p. 390, note s.

It is related that they sought shelter in the clefts of rocks, and in pits, holding fast by one another; but that the wind impetuously tore them away, and threw them down dead. "No, doubtless; he is an ambitious impostor."-Savary.

See chap. 7, p. 124, &c.

* That is, between the Thamudites and the camel. See chap. 26, p. 306, note s.

' Namely Kodâr Ebn Salef; who was not an Arab, but a stranger dwelling among the Thamudites. See chap. 7, p. 123, note d.

sword,m and slew her. But how severe was my vengeance, and my threatening! For we sent against them one cry of the angel Gabriel; and they became like the dry sticks used by him who buildeth a fold for cattle.* And now have we made the Korân easy for admonition: but is any one admonished thereby? The people of Lot charged his preaching with falsehood: but we sent against them a wind driving a shower of stones, which destroyed them all except the family of Lot; whom we delivered early in the morning, through favour from us. Thus do we reward those who are thankful. And Lot had warned them of our severity in chastising; but they doubted of that warning. And they demanded his guests of him, that they might abuse them but we put out their eyes," saying, Taste my vengeance, and my threatening. And early in the morning a lasting punishment surprised them. Taste, therefore, my vengeance, and my threatening. Now have we made the Korân easy for admonition: but is any one admonished thereby? The warning of Moses also came unto the people of Pharaoh; but they charged every one of our signs with imposture: wherefore we chastised them with a mighty and irresistible chastisement. Are your unbelievers, O Meccans, better than these? Is immunity from punishment promised unto you in the scriptures? Do they say, We are a body of men able to prevail against our enemies? The multitude shall surely be put to flight, and shall turn their back. But the hour of judgment is their threatened time of punishment: and that hour shall be more grievous and more bitter than their afflictions in this life. Verily the wicked wander in error, and shall be tormented hereafter in burning flames. On that day they shall be dragged into the fire on their faces; and it shall be said unto them, Taste ye the touch of hell. All things have we created bound by a fixed decree : and our command is no more than a single word, like the twinkling of an eye. We have formerly destroyed nations like unto you; but is any of

m

'Or, as the word also imports, He became resolute and daring.

The words may signify either the dry boughs with which, in the east, they make folds or enclosures, to fence their cattle from wind and cold; or the stubble and other stuff with which they litter them in those folds during the winter season.

* "A single cry was heard, and they were reduced like unto dry and chopped straw." -Savary.

So that their sockets became filled up even with the other parts of their faces. This, it is said, was done by one stroke of the wing of the angel Gabriel. See chap. 11, p. 183. P Under which they shall continue till they receive their full punishment in hell.

"They wished to wrest from him his guests. We deprived them of sight, and we said unto them, Taste the punishments which have been foretold unto you. A terrible scourge rushed upon the inhabitants of Sodom at the rising of the sun. Undergo the punishment with which ye have been threatened."-Savary.

This prophecy was fulfilled by the overthrow of the Koreish at Bedr. It is related, from a tradition of Omar, that when this passage was revealed, Mohammed professed himself to be ignorant of its true meaning; but on the day of the battle of Bedr, he repeated these words as he was putting on his coat of mail.'

i. e. The time when they shall receive their full punishment; what they suffer in this world being only the forerunner or earnest of what they shall feel in the next.

viz. Kun, i. e. Be. The passage may also be rendered, The execution of our purpose is but a single act, exerted in a moment. Some suppose it refers to the business of the day of judgment.

"And in the twinkling of an eye we are obeyed.”—Savary.

you warned by their example? Every thing which they do is recorded in the books kept by the guardian angels: and every action both small and great, is written down in the preserved table. Moreover the pious shall dwell among gardens and rivers, in the assembly of truth, in the presence of a most potent king.

CHAPTER LV.

INTITLED, THE MERCIFUL; REVEALED AT MECCA.

IN THE NAME OF THE MOST MERCIFUL GOD.

THE Merciful hath taught his servant the Korân. He created man: he hath taught him distinct speech.* The sun and the moon run their courses according to a certain rule: and the vegetables which creep on the ground, and the trees submit to his hisposition. He also raised the heaven; and he appointed the balance," that ye should not transgress in respect to the balance: wherefore observe a just weight; and diminish not the balance. And the earth hath he prepared for living creatures: therein are various fruits, and palm-trees bearing sheaths of flowers; and grain having chaff, and leaves. Which, therefore, of your LORD's benefits will ye ungratefully deny? He created man of dried clay like an earthen vessel: but he created the genii of fire clear from smoke. Which, therefore, of your LORD's benefits will ye ungratefully deny? He is the LORD of the east, and the LORD of the west. Which, therefore, of your LORD's benefits will ye ungratefully deny? He hath let loose the two seas, that they meet each another between them is placed a bar which they cannot pass. Which, therefore, of your LORD's benefits will ye ungratefully deny? From them are taken forth unions and lesser pearls. Which, therefore, of your

Most of the commentators doubt whether this chapter was revealed at Mecca or at Medina; or partly at the one place, and partly at the other.

'He endowed them with understanding."-Savary.

Or justice and equity in mutual dealings.

The words are directed to the two species of rational creatures, men and genii; the verb and the pronoun being in the dual number.

This verse is intercalated, or repeated by way of burden, throughout the whole chapter, no less than thirty-one times, which was done, as Marracci guesses, in imitation of David. (With respect to this verse, Jaber tells the following story. The envoy of the Lord read to us the chapter intituled The Merciful. When he had ended, perceiving that none of us spoke, he addressed this reproach to us. Why do you remain silent? The genii know better how to answer than you do. Whenever I have read this verse to them, they have exclaimed, Lord, we deny not any of thy benefits. Blessed be the name of the Lord.-Savary.)

The original words are both in the dual number, and signify the different points of the horizon at which the sun rises and sets at the summer and winter solstice. See chap. 37, p. 366, note i.

Of salt water and fresh; or the Persian and Mediterranean seas.”

"He hath balanced the waters of the two neighbouring seas."-Savary.

Both of them furnish pearls and coral."-Savary.

See Psalm cxxxvi.

See chap. 25, p. 299.

2 Al Beidâwi.

LORD's benefits will ye ungratefully deny? His also are the ships, carrying their sails aloft in the sea like mountains. Which, therefore, of your LORD's benefits will ye ungratefully deny? Every creature which liveth on the earth is subject to decay: but the glorious and honourable countenance of thy LORD shall remain for ever. Which, therefore, of your LORD's benefits will ye ungratefully deny? Unto him do all creatures which are in heaven and earth make petition: every day is he employed in some new work. Which, therefore, of your LORD's benefits will ye ungratefully deny? We will surely attend to judge you, O men and genii, at the last day. Which, therefore, of your LORD's benefits will ye ungratefully deny? O ye collective body of genii and men, if ye be able to pass out of the confines of heaven and earth, pass forth :* ye shall not pass forth but by absolute power. Which, therefore, of your LORD's benefits will ye ungrate fully deny? A flame of fire without smoke, and a smoke without flame shall be sent down upon you; and ye shall not be able to defend yourselves therefrom. Which, therefore, of your LORD's benefits will ye ungratefully deny? And when the heaven shall be rent in snnder, and shall become red as a rose, and shall melt like ointment:† (Which, therefore, of your LORD's benefits will ye ungratefully deny ?) man nor genius shall be asked concerning his sin. your LORD's benefits will ye ungratefully deny?

On that day neither Which, therefore, of The wicked shall be

known by their marks; and they shall be taken by the forelocks, and the feet, and shall be cast into hell. Which, therefore, of your Lord's benefits will ye ungratefully deny? This is hell, which the wicked deny as a falsehood: they shall pass to and fro between the same and hot boiling water. Which, therefore, of your LORD's benefits will ye ungratefully deny? But for him who dreadeth the tribunal of his LORD are prepared two gardens: (Which, therefore, of your LORD'S benefits will ye ungratefully deny ?) planted with shady trees. Which,

In executing those things which he hath decreed from eternity, by giving life and death, raising one and abasing another, hearing prayers and granting petitions, &c.3 To fly from the power, and to avoid the decree of God.

"O ye! men and genii, our vigilant eyes watch all your actions."-Savary.

Or, as the word also signifies, molten brass, which shall be poured on the heads of the damned.

C

Or, shall appear like red leather; according to a different signification of the original word.

"When the heaven shall open, it shall shine like unto a rose, or a skin dyed red."Savary.

For their crimes will be known by their different marks; as it follows in the text. This, says al Beidâwi, is to be understood of the time when they shall be raised to life, and shall be led towards the tribunal: for when they come to trial, they will then undergo an examination, as is declared in several places of the Korân.

For the only respite they shall have from the flames of hell will be when they are 'suffered to go to drink this scalding liquor. See chap. 37, p. 367.

ie. One distinct paradise for men, and another for genii; or, as some imagine, twe gardens for each person; one as a reward due to his works, and the other as a free and superabundant gift, &c.

Al Beidâwi, Jallalo'ddin.