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Sale, 1734

CHAP. XIII.

Intitled, Thunder [a] ; revealed at Mecca [b] .


In the name of the most merciful God.
A. L. M. R [c] . These are the signs of the book of the Koran : and that which hath been sent down unto thee from thy Lord is the truth; but the greater part of men will not believe. It is God who hath raised the heavens without visible pillars; and then ascended his throne, and compelled the sun and the moon to perform their services; every of the heavenly bodies runneth an appointed course. He ordereth all things. He showeth his signs distinctly, that ye may be assured ye must meet your Lord at the last day. It is he who hath stretched forth the earth, and placed therein steadfast mountains, and rivers; and hath ordained therein of every fruit two different kinds [d] . He causeth the night to cover the day. Herein are certain signs unto people who consider. And in the earth are tracts of land of different natures [e] , though bordering on each other; and also vineyards, and seeds, and palm-trees springing several from the same root, and singly from distinct roots. They are watered with the same water, yet we render some of them more excellent than others to eat. Herein are surely signs unto people who understand. If thou dost wonder at the infidels denying the resurrection, surely wonderful is their saying, After we shall have been reduced to dust, shall we be restored in a new creature? These are they who believe not in their Lord: these shall have [201] collars on their necks [a] , and these shall be the inhabitants of hell fire: therein shall they abide for ever. They will ask of thee to hasten evil rather than good [b] : although there have already been examples of the divine vengeance before them. Thy Lord is surely indued with indulgence towards men, notwithstanding their iniquity; but thy Lord is also severe in punishing. The infidels say, Unless a sign be sent down unto him from his Lord, we will not believe. Thou art commissioned to be a preacher only, and not a worker of miracles: and unto every people hath a director been appointed. God knoweth what every female beareth in her womb; and what the wombs want or exceed of their due time, or number of young. With him is everything regulated according to a determined measure. He knoweth that which is hidden, and that which is revealed. He is the great, the most high. He among you who concealeth his words, and he who proclaimeth them in public; he also who seeketh to hide himself in the night, and he who goeth forth openly in the day, is equal in respect to the knowledge of God. Each of them hath angels mutually succeeding each other, before him, and behind him; they watch him by the command of God [c] . Verily God will not change his grace which is in men, until they change the disposition in their souls by sin. When God willeth evil on a people there shall be none to avert it; neither shall they have any protector beside him. It is he who causeth the lightning to appear unto you, to strike fear, and to raise hope [d] , and who formeth the pregnant clouds. The thunder celebrateth his praise [e] , and the angels also, for fear of him. He sendeth his thunderbolts, and striketh therewith whom he pleaseth, while they dispute concerning God [f] ; for he is mighty in power. It is he who ought of right to be [202] invoked; and the idols, which they invoke besides him, shall not hear them at all; otherwise than as he is heard, who stretcheth forth his hands to the water that it may ascend to his mouth, when it cannot ascend thither: the supplication of the unbelievers is utterly erroneous. Whatsoever is in heaven and on earth worshippeth God, voluntarily or of force [a] ; and their shadows also, morning and evening [b] . Say, Who is the Lord of heaven and earth? Answer, God. Say, Have ye, therefore, taken unto your selves protectors beside him, who are unable either to help, or to defend themselves from hurt? Say, Shall the blind and the seeing be esteemed equal? or shall darkness and light be accounted the same? or have they attributed companions unto God who have created as he hath created, so that their creation bear any resemblance unto his? Say, God is the creator of all things; he is the one, the victorious God. He causeth water to descend from heaven, and the brooks flow according to their respective measure, and the floods bear the floating froth: and from the metals which they melt in the fire, seeking to cast ornaments or vessels for use, there ariseth a scum like unto it. Thus God setteth forth truth and vanity. But the scum is thrown off, and that which is useful to mankind remaineth on the earth. Thus doth God put forth parables. Unto those who obey their Lord shall be given the most excellent reward: but those who obey him not, although they were possessed of whatever is in the whole earth and as much more, they would give it all for their ransom. These will be brought to a terrible account: their abode shall be hell; an unhappy couch shall it be! Shall he, therefore, who knoweth that what hath been sent down unto thee from thy Lord, is truth, be rewarded as he who is blind? The prudent only will consider; who fulfil the covenant of God, and break not their contract; and who join that which God hath commanded to be joined [c] , and who fear their Lord, and dread an ill account; and who persevere out of a sincere desire to please their Lord, and observe the stated times of prayer, and give alms out of what we have bestowed on them, in secret and openly, and who turn away evil with good: the reward of these shall be paradise, gardens of eternal abode [d] , which they shall enter, and also whoever shall have acted uprightly, of their fathers, and their wives, and their posterity: and the angels shall go in unto them by every gate, saying, Peace be upon you, because ye have endured with patience; how excellent a reward is paradise! But as for those who violate the covenant of God, after the establishment thereof, and who cut in [203] sunder that which God hath commanded to be joined, and act corruptly in the earth, on them shall a curse fall, and they shall have a miserable dwelling in hell. God giveth provision in abundance unto whom he pleaseth, and is sparing unto whom he pleaseth. Those of Mecca rejoice in the present life; although the present life, in respect of the future, is but a precarious provision. The infidels say, Unless a sign be sent down unto him from his Lord, we will not believe. Answer, Verily, God will lead into error whom he pleaseth, and will direct unto himself him who repenteth, and those who believe, and whose hearts rest securely in the meditation of God; shall not mens hearts rest securely in the meditation of God? They who believe and do that which is right shall enjoy blessedness, and partake of a happy resurrection. Thus have we sent thee to a nation which other nations have preceded, unto whom prophets have likewise been sent, that thou mayest rehearse unto them that which we have revealed unto thee, even while they believe not in the merciful God. Say unto them, He is my Lord; there is no God but he: in him do I trust, and unto him must I return. Though a Koran were revealed by which mountains should be removed, or the earth cleaved in sunder, or the dead be caused to speak [a] , it would be in vain. But the matter belongeth wholly unto God. Do not, therefore, the believers know, that if God pleased, he would certainly direct all men? Adversity shall not cease to afflict the unbelievers for that which they have committed, or to sit down near their habitations [b] , until God’s promise come [c] ; for God is not contrary to the promise. Apostles before thee have been laughed to scorn; and I permitted the infidels to enjoy a long and happy life: but afterwards I punished them; and how severe was the punishment which I inflicted on them! Who is it, therefore, that standeth over every soul, to observe that which it committeth? They attribute companions unto God. Say, Name them: will ye declare unto him that which he knoweth not in the earth? or will ye name them in outward speech only [d] ? But the deceitful procedure of the infidels was prepared [204] for them; and they are turned aside from the right path: for he whom God shall cause to err, shall have no director. They shall suffer a punishment in this life; but the punishment of the next shall be more grievous: and there shall be none to protect them against God. This is the description of paradise, which is promised to the pious. It is watered by rivers; its food is perpetual, and its shade also: this shall be the reward of those who fear God. But the reward of the infidels shall be hell fire. Those to whom we have given the scriptures, rejoice at what hath been revealed unto thee [a] . Yet there are some of the confederates who deny part thereof [b] . Say unto them, Verily I am commanded to worship God alone; and to give him no companion: upon him do I call, and unto him shall I return. To this purpose have we sent down the Koran a rule of judgment, in the Arabic language. And verily, if thou follow their desires, after the knowledge which hath been given thee, there shall be none to defend or protect thee against God. We have formerly sent apostles before thee, and bestowed on them wives and children [c] ; and no apostle had the power to come with a sign, unless by the permission of God. Every age hath its book of revelation: God shall abolish and shall confirm what he pleaseth. With him is the original of the book [d] . Moreover, whether we cause thee to see any part of that punishment wherewith we have threatened them, or whether we cause thee to die before it be inflicted on them, verily unto thee belongeth preaching only, but unto us inquisition. Do they not see that we come into their land, and straighten the borders thereof, by the conquests of the true believers? When God judgeth, there is none to reverse his judgment: and he will be swift in taking an account. Their predecessors formerly devised subtle plots against their prophets; but God is master of every subtle device. He knoweth that which every soul deserveth: and the infidels shall surely know, whose will be the reward of paradise. The unbelievers [e] will say, Thou art not sent of God. Answer, God is a sufficient witness between me and you, and he who understandeth the scriptures.

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[a] This word occurs in the next page.

[b] Or, according to some copies, at Medina.

[c] The meaning of these letters is unknown. Of several conjectural explications which are given of them, the following is one; I am the most wise and knowing God.

[d] Two different kinds;] As sweet and sour, black and white, small and large, &c [1] .

[1] Idem, Jallalo’ddin.

[e] Land of different natures;] Some tracts being fruitful and others barren, some plain and others mountainous, some proper for corn and others for trees, &c [2] .

[2] Iidem.

[a] These shall have collars on their necks;] The collar here mentioned is an engine something like a pillory, but light enough for the criminal to walk about with. Besides the hole to fix it on the neck, there is another for one of the hands, which is thereby fastened to the neck [1] . And in this manner the Mohammedans suppose the reprobates will appear at the day of judgment [2] . Some understand this passage figuratively, of the infidels being bound in the chains of error and obstinacy [3] .

[1] V. Chardin, Voy. de Perse, T. 2. p. 229

[2] See chap. 5. p. 91.

[3] Al Beidawi.

[b] They will ask of thee to hasten evil rather than good;] Provoking and daring thee to call down the divine vengeance on them for their impenitency.

[c] See the Prelim. Disc. §. IV. p. 72.

[d] To raise hope;] Thunder and lightning being the sign of approaching rain; a great blessing, in the eastern countries more especially.

[e] The thunder celebrateth his praise;] Or causeth those who hear it to praise him. Some commentators tell us that by the word thunder, in this place, is meant the angel who presides over the clouds, and drives them forwards with twisted sheets of fire [4] .

[4] Idem, Jallalo’ddin.

[f] While they dispute concerning God;] This passage was revealed on the following occasion: Amer Ebn al Tofail and Arbad Ebn Rabîah, the brother of Labîd, went to Mohammed with an intent to kill him; and Amer began to dispute with him concerning the chief points of his doctrine, while Arbad, taking a compass, went behind him to dispatch him with his sword; but the prophet, perceiving his design, implored God’s protection; whereupon Arbad was immediately struck dead by thunder, and Amer was struck with a pestilential boil, of which he died in a short time, in a miserable condition [5] .
Jallalo’ddin, however, tells another story saying that Mohammed, having sent one to invite a certain man to embrace his religion, the person put this question to the missionary, Who is this apostle, and what is God? Is he of gold, or of silver, or of brass? Upon which a thunderbolt struck off his skull, and killed him.

[5] Al Beidawi. v. Golii. not. in Adagia Arab. adject. ad Gram Erpenii, p. 99.

[a] Whatsoever is in heaven and on earth worshippeth God, voluntarily or of force;] The infidels and devils themselves being constrained to humble themselves before him, tho’ against their will, when they are delivered up to punishment.

[b] And their shadows also, morning and evening;] This is an allusion to the increasing and diminishing of the shadows, according to the height of the sun; so that, when they are the longest, which is in the morning and the evening, they appear prostrate on the ground, in the posture of adoration.

[c] Who join that which God hath commanded to be joined;] By believing in all the prophets, without exception, and joining thereto the continual practice of their duty, both towards God and man [1] .

[1] Idem, Jallalo’ddin, Yahya.

[d] Gardens of eternal abode;] Literally, gardens of Eden. See chap. 9. p. 158.

[a] Tho’ a Korân were revealed by which mountains should be removed, &c.] These are miracles which the Koreish required of Mohammed; demanding that he would, by the power of his Korân, either remove the mountains from about Mecca, that they might have delicious gardens in their room, or that he would oblige the wind to transport them, with their merchandise, to Syria (according to which tradition, the words here translated, or the earth cleaved in sunder, should be rendered, or the earth be travelled over in an instant;) or else raise to life Kosai Ebn Kelâb [1] , and others of their ancestors, to bear witness to him; whereupon this passage was revealed.

[1] See chap. 8. p. 142. not. a.

[b] Or to sit down near their habitations;] It is supposed by some that these words are spoken to Mohammed, and then they must be translated in the second person, Nor shall thou cease to sit down, &c. For they say this verse relates to the idolaters of Mecca, who were afflicted with a series of misfortunes for their ill usage of their prophet, and were also continually annoyed and harassed by his parties, which frequently plundered their caravans and drove off their cattle, himself sitting down with his whole army near the city in the expedition of al Hodeibîya [2] .

[2] Al Beidawi.

[c] Until God’s promise come;] i.e. Till death and the day of judgment overtake them; or, according to the exposition in the preceding note, until the taking of Mecca [3] .

[3] Idem.

[d] In outward speech only;] That is, calling them the companion of God, without being able to assign any reason, or give any proof why they deserve to be sharers in the honour and worship due from mankind to him [4] .

[4] Idem.

[a] Those to whom we have given the scriptures, &c.] viz. The first proselytes to Mohammedism from Judaism and Christianity; or the Jews and Christians in general, who were pleased to find the Korân so consonant to their own scriptures [1] .

[1] See chap. 3. p. 59.

[b] Some of the confederates, &c.] That is, such of them as had entered into a confederacy to oppose Mohammed; as did Caab Ebn al Ashraf, and the Jews who followed him, and al Seyid al Najrâni, al Akib, and several other Christians; who denied such parts of the Korân as contradicted their corrupt doctrines and traditions [2] .

[2] Idem.

[c] And bestowed on them wives and children;] As we have on thee. This passage was revealed in answer to the reproaches which were cast on Mohammed, on account of the great number of his wives. For the Jews said that if he was a true prophet, his care and attention would be employed about something else than women and the getting of children [3] . It may be observed that it is a maxim of the Jews that nothing is more repugnant to prophecy, than carnality [4] .

[3] Jallalo’ddin, Yahya.

[4] V. Maimon. More Nev. part 2. c. 36, &c.

[d] The original of the book;] Literally, the mother of the book; by which is meant the preserved table, from which all the written revelations which have been from time to time published to mankind, according to the several dispensations, are transcripts.

[e] The unbelievers;] The persons intended in this passage, it is said, were the Jewish doctors [5] .

[5] Al Beidawi.