CHAP. L.
Intitled, K; revealed at Mecca.
In the name of the most merciful God.
[a] Some imagine that this letter is designed to express the mountain Kâf, which several eastern writers fancy encompass the whole world [1] . Others say it stands for Kada al amr, i.e. The matter is decreed, viz. the chastisement of the infidels [2] . See the Prelim. Disc. §. III. p. 59, &c.
[1] V. D’Herbel. Bibl. Orient. Art. Caf.
[2] Al Beidawi. Jallal.
[b] They are plunged in a confused business;] Not knowing what certainly to affirm of the Korân; calling it sometimes a piece of poetry, at other times a piece of sorcery, and at other times a piece of divination, &c.
[c] See chap. 16. p. 215, and chap. 31. p. 335.
[d] See chap. 25. p. 299.
[a] See chap. 44. p. 402.
[b]
When the two angels deputed to take account of a man’s behaviour, &c.] The intent of the passage is to exalt the omniscience of God, who
wants not the information of the guardian angels, tho’ he has thought fit,
in his wisdom, to give them that employment; for if they are so exact as to
write down every word which falls from a man’s mouth, how can we hope to
escape the observation of him who sees our inmost thoughts?
The Mohammedans have a tradition that the angel who notes a man’s good
actions has the command over him who notes his evil actions; and that when a
man does a good action, the angel of the right hand writes it down ten times,
and when he commits an ill action, the same angel says to the angel of the
left hand, Forbear setting it down for seven hours; peradventure he may pray,
or may ask pardon
[1]
.
[1] Idem.
[c] A driver and a witness;] i.e. Two angels, one acting as a sergeant, to bring every person before the tribunal; and the other prepared as a witness, to testify either for or against him. Some say the former will be the guardian angel who took down his evil actions, and the other the angel who took down his good actions [2] .
[2] Idem.
[d] His companion;] viz. The devil which shall be chained to him.
[e] I did not seduce him, &c.] This will be the answer of the devil, whom the wicked person will accuse as his seducer; for the devil has no power over a man to cause him to do evil, any otherwise than by suggesting what is agreeable to his corrupt inclinations [3] .
[3] See chap. 14. p. 207. &c.
[f]
Is there yet any addition?;] i.e. Are there yet any more condemned to this place, or is my space
to be enlarged and rendered more capacious to receive them?
The commentators suppose hell will be quite filled at the day of
judgment, according to that repeated expression in the Korân, Verily I will
fill hell with you, &c.
[a] See the Prelim. Disc. §. IV. p. 100.
[b] And no weariness affected us;] This was revealed in answer to the Jews, who said that God rested from his work of creation on the seventh day, and reposed himself on his throne, as one fatigued [1] .
[1] Al Beidawi, Jallal.
[c] Wherefore patiently suffer what they say;] Viz. Either what the idolaters say, in denying the resurrection; or the Jews, in speaking indecently of God.
[d] The additional parts of worship;] These are the two inclinations used after the evening prayer, which are not necessary, or of precept, but voluntary, and of supererogation; and may therefore be added, or omitted, indifferently.
[e] When the cryer shall call men to judgment from a near place;] That is, from a place whence every creature may equally hear the call. This place, it is supposed, will be the mountain of the temple of Jerusalem, which some fancy to be nigher heaven than any other part of the earth; whence Israfil will sound the trumpet, and Gabriel will make the following proclamation: O ye rotten bones, and torn flesh, and dispersed hairs, God commandeth you to be gathered together to judgment [2] .
[2] Iidem.