draw near to be fulfilled: and behold, the eyes of the infidels shall be fixed with astonishment, and they shall say, Alas for us! we were formerly regardless of this day; yea, we were wicked doers. (98) Verily both ye, O men of Makkah, and the idols which ye worship besides GOD, shall be cast as fuel into hell-fire: ye shall go down into the same. (99) If these were really gods, they would not go down into the same and all of them shall remain therein for ever. (100) In that place shall they groan for anguish; and they shall not hear aught therein. (101) As for those unto whom the most excellent reward of Paradise hath been predestinated by us, they shall be transported far off from the same; (102) they shall not hear the least sound thereof: and they shall continue for ever in the felicity which their souls desire. (103) The greatest terror shall not trouble them; and the angels shall meet them to congratulate them, saying, This is your day which ye were promised. (104) On that day we will roll up the heavens, as the angel al Sijil rolleth up the book wherein 'an elevated part of the earth,' have jadathin, which signifies 'a grave;' and if we follow the latter reading, the pronoun they must not refer to Gog and Magog, but to mankind in general.”—Sale. (100) They shall not hear aught therein. "Because of their astonishment and the insupportable torments they shall endure; or, as others expound the words, They shall not hear therein anything which may give them the least comfort."-Sale. (101) Far off from the same. "One Ibn al Zabári objected to the preceding words, Both ye and that which ye worship besides God shall be cast into hell, because, being general, they asserted an absolute falsehood, some of the objects of idolatrous worship being so far from any danger of damnation, that they were in the highest favour with God, as Jesus, Ezra, and the angels: wherefore this passage was revealed, excepting those who were predestined to salvation."-Sale, Baidhawi, Jalaluddin. This passage does not, however, refer to the gods at all: ; nor does ver. 98 refer to other objects of worship than the idols and gods of the Makkans. This verse simply expresses the certain felicity of the righteous, who are so "far off" from the damned as to be oblivious to their groaning, as is stated in the following verse. (104) Sijil. "Whose office it is to write down the actions of every man's life, which, at his death, he rolls up as completed. Some pretend one of Muhammad's scribes is here meant; and others take As we made the first every man's actions are recorded. creature out of nothing, so we will also reproduce it at the resurrection. This is a promise which it lieth on us to fulfil we will surely perform it. (105) And now have we written in the Psalms, after the promulgation of the law, that my servants the righteous shall inherit the earth. (106) Verily in this book are contained sufficient means of salvation unto people who serve God. (107) We have not sent thee, O Muhammad, but as a mercy unto all creatures. (108) Say, No other hath been revealed unto me than that your GOD is one GOD: will ye therefore be resigned unto him? (109) But if they turn their backs to the confession of God's unity, say, I proclaim war against you all equally but I know not whether that which ye are threatened with be nigh, or whether it be far distant. (110) Verily God knoweth the discourse which is spoken in public; and he also knoweth that which ye hold in private. (111) I know not but peradventure the respite granted you is for a trial of you; and that ye may enjoy the prosperity of this world for a time. (112) Say, LORD, judge between me and my adversaries with truth. Our LORD is the Merciful; whose assistance is to be implored against the blasphemies and calumnies which ye utter. : the word Sijil, or, as it is also written, Sijjil, for an appellative, signifying a book or written scroll, and accordingly render the passage, as a written scroll is rolled up."-Sale, Baidhawi, Jaláluddín. (105) See Psalm xxxvii. 29. Rodwell points out that this is the only Scripture text quoted in the Qurán. (109) I proclaim war, &c. "Or, I have publicly declared unto you what I was commanded."-Sale. This last is the best translation. Rodwell translates, I have warned you all alike. That which ye are threatened with, viz., "the losses and disgraces which ye shall suffer by the future successes of the Muslims; or, the day of judgment."-Sale. CHAPTER XXII. ENTITLED SURAT AL HAJJ (THE PILGRIMAGE). Revealed at Makkah. INTRODUCTION. THIS chapter, which takes its title from the proclamation contained in ver. 28, is made up of a number of revelations enunciated at Makkah and Madína. A few writers, says Noëldeke, regard the whole chapter as Madínic; whereas, on the other hand, Muir seems to regard the whole as belonging to Makkah. It is difficult, indeed, to speak with much confidence in regard to the time and place of some of the passages, but there are a few, about which there can be little doubt, which may serve the purpose of landmarks; e.g., vers. 25-43, compared with chap. ii. 196–200, iii. 97, and v. 95-97, none of which are Makkan, and none of which can be reckoned of earlier date than A.H. 5 or 6, must be referred to Madína. The same is true of vers. 59, 60, where reference is made to the Muhajjarín, and to "those who have been killed" in battle (Noëldeke), or "who were afterwards slain" (Rodwell). Again, the animus of the revelations in vers. 44–58 and vers. 68–79 clearly points to Makkah. This is especially true of ver. 50, where Muhammad is styled a preacher, and of ver. 73, where the violent opposition of the unbelievers is mentioned. - As to the matter of the revelations, the chief points of interest are(1.) The obstinate and violent conduct of the Quraish and others at Makkah, contrasted with the calm self-confidence of Muhammad, due to the treaty made with the people of Madina and his contemplated retirement from Makkah. The conversion of the Quraish now being considered hopeless, the Muslims are no longer to dispute with them. God will cause Islám to triumph, no matter how violent the efforts of the infidels (vers. 14, 15, 70-73). The faithful are encouraged by the hope of joy in Paradise. No matter how strait ened their circumstances here, they will yet wear silken garments and be adorned with jewels of gold and pearls (ver. 23). (2.) The command to perform the pilgrimage to Makkah. It is difficult to fix the occasion of this command. The effort, manifest throughout vers. 25-43, to distinguish between what was lawful and unlawful or idolatrous in the Arab rites, would point out this to be one of the earliest revelations on this subject. To this also points the directions in reference to forbidden meats. On the contrary, the fact that the idols were still in the temple at Makkah precludes reference to the last great pilgrimage of Muhammad. Now, knowing as we do, that after the Hijra Muhammad patronised the Jews, in the hope of gaining them over to his cause, it is certain that he did not then patronise a national Arab custom so idolatrous in its character as the pilgrimage. But having been disappointed in this hope, and discovering their perfidy, he cast the Jews aside altogether, about A.H. 4. After this we find him again courting Arab favour by exalting the religion of Abraham the orthodox, who built the Kaabah, and who, with Ismail, dwelt in the holy place. It is, therefore, most natural to regard this command as emanating some time previous to the lesser pilgrimage, which was undertaken in A.H. 6. (3.) The lapse of Muhammad, alluded to in vers. 53-55. Noëldeke, while admitting that these verses evidently indicate a temptation which Muhammad underwent in the matter of making a concession. to idolaters, yet thinks the language is too late for the incident related in the note on ver. 53 below. So far as I am aware, however, all Muslim authorities are against him. For a full account of this matter the reader is referred to Muir's Life of Mahomet, vol. ii. pp 149-159. Probable Date of the Revelations. The Makkan revelations of this chapter are contained in vers. 1-24, 44-58, 61-67, 69-76, and may be referred to the last Makkan period, shortly before the Hijra. Those contained in vers. 25-43, 59, 60, and 66, belong to Madína. Of these, vers. 25-43 were revealed about A.H. 6. Vers. 40-43, the first, giving permission to wage open war with enemies, must be placed before the battle of Badr. Vers. 59 and 60 belong after Badr, as they speak of persons slain in battle, Ver. 66, beginning in the same way as ver. 36, is referred to the same date. Proofs of the doctrine of the resurrection Abu Jahl's obstinate infidelity and its punishment God will reward the righteous God will cause Muhammad and the Qurán to triumph The awful fate of unbelievers contrasted with the joy of believers Profaners of the Kaabah will be punished 18 19-24 25, 26 27 28-32 32-35 36 God appointed the site of the Kaabah an abode for Abraham Sacrifices appointed for the professors of every religion 37 The sacrifices at Madína symbolical of obedience to God Reward and punishment of believers and infidels 56-58 59, 60 The unbelievers incorrigible, but God will judge between them and the righteous Blessed condition of the Muhájjarín and martyrs Revenge of personal injuries permitted God the Creator and Preserver of all things. The Makkan idols unable to keep the flies off themselves Muslims exhorted to be steadfast in the faith of their father |