CHAP. LVI.
Intitled, The Inevitable; revealed at Mecca.
In the name of the most merciful God.
[a] The inevitable;] The original word, the force whereof cannot well be expressed by a single one in English, signifies a calamitous accident, which falls surely and with sudden violence, and is therefore made use of here to design the day of judgment.
[b] The companions of the right hand, and of the left hand;] That is, the blessed and the damned; who may be thus distinguished here, because the books wherein their actions are registered will be delivered into the right hands of the former and into the left hands of the latter [1] , tho’ the words translated right hand, and left hand do also signify happiness and misery.
[1] Al Beidawi, Jallalo’ddin.
[c] And those who have preceded others in the faith shall precede them to paradise;] Either the first converts to Mohammedism, or the prophets, who were the respective leaders of their people, or any persons who have been eminent examples of piety and virtue, may be here intended. The original words literally rendered are, The leaders, the leaders: which repetition, as some suppose, was designed to express the dignity of these persons and the certainty of their future glory and happiness [2] .
[2] Iidem.
[d] There shall be many of the former religions,and few of the last;] i.e. There shall be more leaders, who have preceded others in faith and good works, among the followers of the several prophets from Adam down to Mohammed, than of the followers of Mohammed himself [3] .
[3] Iidem.
[e] See chap. 25. p. 212. not. c.
[a] The original word Talh is the name, not only of the mauz [1] , but also of a very tall and thorny tree, which bears abundance of flowers of an agreeable smell [2] , and seems to be the Acacia.
[1] See p. 371.
[2] V. J. Leon. Descript. Africæ, lib. 9.
[b] Near a flowing water;] Which shall be conveyed in channels to such places and in such manner as every one shall desire. [3] Al Beidâwi observes that the condition of the few who have preceded others in faith and good works, is represented by whatever may render a city life agreeable; and that the condition of the companions of the right hand, or the generality of the blessed, is represented by those things which make the principal pleasure of a country life; and that this is done to shew the difference of the two conditions.
[3] Al Beidawi.
[c] Lofty beds;] The word translated beds, signifies also, by way of metaphor, wives or concubines; and if the latter sense be preferred, the passage may be rendered thus, And they shall enjoy damsels raised on lofty couches, whom we have created, &c.
[d] We have created the damsels of paradise by a peculiar creation;] Having created them purposely of finer materials than the females of this world, and subject to none of those inconveniences which are natural to the sex [4] . Some understand this passage of the beatified women; who, tho’ they died old and ugly, shall yet be restored to their youth and beauty in paradise [5] .
[4] See the Prelim. Disc. §. IV. p. 95, &c.
[5] See ib. p. 103.
[e] Virgins;] For how often soever their husbands shall go in unto them, they shall always find them virgins.
[f] There shall be many of the former religions, and many of the latter;] Father Marracci thinks this to be a manifest contradiction to what is said above, There shall be many of the former and few of the latter: but al Beidâwi obviates such an objection, by observing that the preceding passage speaks of the leaders only, and those who have preceded others in faith and good works; and the passage before us speaks of the righteous of inferior merit and degree; so that tho’ there be many of both sorts, yet there may be few of one sort, comparatively speaking, in respect to the other.
[g] Burning winds;] Which shall penetrate into the passages of their bodies.
[a] To wonder;] Or to repent of your time and labour bestowed to little purpose, &c.
[b] We have contracted debts, &c.] Or, We are undone.
[c] We are not permitted, &c.] Or, We are unfortunate wretches, who are denied the necessaries of life.
[d] See chap. 36. p. 365. not. f.
[e] An admonition;] To put men in mind of the resurrection [1] ; which the production of fire in some sort resembles, or, of the fire of hell [2] .
[1] See chap. 36. p. 365.
[2] Al Beidawi.
[f] I swear;] The particle la is generally supposed to be intensive in this place; but if it be taken for a negative, the words must be translated, I will not or do not swear, because what is here asserted is too manifest to need the confirmation of an oath [3] .
[3] Idem.
[g] None shall touch the same, except those who are clean;] Or, Let none touch the same, &c. Purity both of body and mind being requisite in him who would use this book with the respect he ought, and hopes to edify by it: for which reason these words are usually written on the cover [4] .
[4] See the Prelim. Disc. §. III. p. 59.
[h]
That ye deny yourselves to be obliged to him for the same;]
By ascribing the rains, which fertilize your lands, to the influence
of the stars
[5]
.
Some copies instead of rizkacom, i.e. your food, read shocracom, i.e.
your gratitude; and then the passage may be rendered thus, And do ye make this
return of gratitude, for God’s revealing the Korân,
that ye reject the same as
a fiction?
[5] See ib. §. p. 31, 32.
[a] When the soul of a dying person cometh up to his throat, &c.] The meaning of this obscure passage is, if ye shall not be obliged to give an account of your actions at the last day, as by your denying the resurrection ye seem to believe, cause the soul of the dying person to return into his body; for ye may as easily do that as avoid the general judgment [1] .
[1] Jallal. Al Beidawi.
[b] Of those who shall approach near unto God;] That is, of the leaders, or first professors of the faith.