<html xmlns:o="urn:schemas-microsoft-com:office:office" xmlns:w="urn:schemas-microsoft-com:office:word" xmlns="http://www.w3.org/TR/REC-html40"> <head> <meta name=Title content="AL KORAN"> <meta name=Keywords content=""> <meta http-equiv=Content-Type content="text/html; charset=macintosh"> <meta name=ProgId content=Word.Document> <meta name=Generator content="Microsoft Word 10"> <meta name=Originator content="Microsoft Word 10"> <link rel=File-List href="quran_files/filelist.xml"> <title>AL KORAN</title>  <style>  </style> </head> <body bgcolor=white lang=EN-US style='tab-interval:.5in'> <div class=Section1> <![if !supportEmptyParas]> <![endif]><o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> THE KORAN:<o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> COMMONLY CALLED THE<o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> ALKORAN OF MOHAMMED.<o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> Translated into English from the Original Arabic,<o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> WITH EXPLANATORY NOTES TAKEN FROM THE MOST<o:p></o:p> APPROVED COMMENTATORS.<o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> TO WHICH IS PREFIXED<o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> A PRELIMINARY DISCOURSE,<o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> BY GEORGE SALE.<o:p></o:p> TO THE<o:p></o:p> RIGHT HON. JOHN LORD CARTERET.<o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> ONE OF THE LORDS OF HIS MAJESTY&147;S MOST HONOURABLE PRIVY COUNCIL.<o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> ____________<o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p>             MY LORD,<o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> NOTWITHSTANDING the great honour and respect generally and deservedly paid to the memories of those who have founded states, or obliged a people by the institution of laws which have made them prosperous and considerable in the world, yet the legislator of the Arabs has been treated in so very different a manner by all who acknowledge not his claim to a divine mission, and by Christians especially, that were not your lordship&147;s just discernment sufficiently known, I should think myself under a necessity of making an apology for presenting the following translation.<o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p>    The remembrance of the calamities brought on so many nations by the conquests of the Arabians may possibly raise some indignation against him who formed them to empire; but this being equally applicable to all conquerors, could not, of itself, occasion all the detestation with which the name of Mohammed is loaded.  He has given a new system of religion, which has had still greater success than the arms of his followers, and to establish this religion made use of an imposture; and on this account it is supposed that he must of necessity have been a most abandoned villain, and his memory is become infamous.  But as Mohammed gave his Arabs the best religion he could, as well as the best laws, preferable. at least, to those of the ancient pagan lawgivers, I confess I cannot see why he deserves not equal respect–though not with Moses or Jesus Christ, whose laws came really from Heaven, yet, with Minos or Numa, notwithstanding the distinction of a learned writer, who seems to think it a greater crime to make use of an imposture to set up a new religion, founded on the acknowledgment of one true God, and to destroy idolatry, than to use the same means to gain reception to rules and regulations for the more orderly practice of heathenism already established.<o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p>    To be acquainted with the various laws and constitutions of civilized nations, especially of those who flourish in our own time, is, perhaps, the most useful part of knowledge: wherein though your lordship, who shines with so much distinction in the noblest assembly in the world, peculiarly excels; yet as the law of Mohammed, by reason of the odium it lies under, and the strangeness of the language in which it is written, has been so much neglected.  I flatter myself some things in the following sheets may be new even to a person of your lordship&147;s extensive learning; and if what I have written may be any way entertaining or acceptable to your lordship, I shall not regret the pains it has cost me.<o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p>    I join with the general voice in wishing your lordship all the honour and happiness your known virtues and merit deserve, and am with perfect respect,<o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p>                                                             MY LORD,<o:p></o:p>                                                 Your lordship&147;s most humble<o:p></o:p>                                                                         And most obedient servant,<o:p></o:p>                                                                                                 GEORGE SALE.<o:p></o:p> </div> <div class=Section2> A SKETCH<o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> OF THE<o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> LIFE OF GEORGE SALE.<o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> _________<o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> OF the life of GEORGE SALE, a man of extensive learning, and considerable literary talent, very few particulars have been transmitted to us by his contemporaries.  He is said to have been born in the county of Kent, and the time of his birth must have been not long previous to the close of the seventeenth century.  His education he received at the King&147;s School, Canterbury.  Voltaire, who bestows high praise on the version of the Korân, asserts him to have spent five-and-twenty years in Arabia, and to have acquired in that country his profound knowledge of the Arabic language and customs.  On what authority this is asserted it would now be fruitless to endeavour to ascertain.  But that the assertion is an erroneous one, there can be no reason to doubt; it being opposed by the stubborn evidence of dates and facts.  It is almost certain that Sale was brought up to the law, and that he practised it for many years, if not till the end of his career.  He is said, by a co-existing writer, to have quitted his legal pursuits, for the purpose of applying himself to the study of the eastern and other languages, both ancient and modern.  His guide through the labyrinth of the oriental dialects was Mr. Dadichi, the king&147;s interpreter.  If it be true that he ever relinquished the practice of the law, it would appear that he must have resumed it before his decease; for, in his address to the reader, prefixed to the Korân, he pleads, as an apology for the delay which had occurred in publishing the volume, that the work "was carried on at leisure times only, and amidst the necessary avocations of a troublesome profession."  This alone would suffice to show that Voltaire was in error.  But to this must be added, that the existence of Sale was terminated at an early period, and that, in at least his latter years, he was engaged in literary labours of no trifling magnitude.  The story of his having, during a quarter of a century, resided in Arabia, becomes, therefore, an obvious impossibility, and must be dismissed to take its place among those fictions by which biography has often been encumbered and disgraced.<o:p></o:p>    Among the few productions of which Sale is known to be the author is a part of "The General Dictionary," in ten volumes, folio.  To the translation of Bayle, which is incorporated with this voluminous work, he is stated to have been a large contributor.<o:p></o:p>    When the plan of the Universal History was arranged, Sale was one of those who were selected to carry it into execution.  His coadjutors were Swinton, eminent as an antiquary, and remarkable for absence of mind; Shelvocke, originally a naval officer; the well informed, intelligent, and laborious Campbell; that singular character, George Psalmanazar; and Archibald Bower, who afterwards became an object of unenviable notoriety.  The portion of the history which was supplied by Sale comprises "The Introduction, containing the Cosmogony, or Creation of the World;" and the whole, or nearly the whole, of the succeeding chapter, which traces the narrative of events from the creation to the flood.  In the performance of his task, he displays a thorough acquaintance with his subject; and his style, though not polished into elegance, is neat and perspicuous.  In a French biographical dictionary, of anti-liberal principles, a writer accuses him of having adopted a system hostile to tradition and the Scriptures, and composed his account of the Cosmogony with the view of giving currency to his heretical opinions.  Either the accuser never read the article which he censures, or he has wilfully misrepresented it; for it affords the fullest contradiction to the charge, as does also the sequent chapter; and he must, therefore, be contented to choose between the demerit of being a slanderer through blundering and reckless ignorance, or through sheer malignity of heart.<o:p></o:p>    Though his share in these publications affords proof of the erudition and ability of Sale, it probably would not alone have been sufficient to preserve his name from oblivion.  His claim to be remembered rests principally on his version of the Korân, which appeared in November, 1734, in a quarto volume, and was inscribed to Lord Carteret.  The dedicator does not disgrace himself by descending to that fulsome adulatory style which was then too frequently employed in addressing the great.  As a translator, he had the field almost entirely to himself; there being at that time no English translation of the Mohammedan civil and spiritual code, except a bad copy of the despicable one by Du Ryer.  His performance was universally and justly approved of, still still remains in repute, and is not likely to be superseded by any other of the kind.  It may, perhaps, be regretted, that he did not preserve the division into verses, as Savary has since done, instead of connecting them into a continuous narrative.  Some of the poetical spirit is unavoidably lost by the change.  But this is all that can be objected to him.  It is, I believe, admitted, that he is in no common degree faithful to his original; and his numerous notes, and Preliminary Discourse, manifest such a perfect knowledge of Eastern habits, manners, traditions, and laws, as could have been acquired only by an acute mind, capable of submitting to years of patient toil.<o:p></o:p>    But, though his work passed safely through the ordeal of criticism, it has been made the pretext for a calumny against him.  It has been declared, that he puts the Christian religion on the same footing with the Muhammedan; and some charitable persons have even supposed him to have been a disguised professor of the latter.  The origin of this slander we may trace back to the strange obliquity of principles, and the blind merciless rage which are characteristic of bigotry.  Sale was not one of those who imagine that the end sanctifies the means, and that the best interests of mankind can be advanced by violence, by railing, or by deviating form the laws of truth, in order to blacken an adversary.  He enters into the consideration of the character of Mohammed with a calm philosophic spirit; repeatedly censuring his imposture, touching upon his subterfuges and inventions, but doing justice to him on those points on which the pretended prophet is really worthy of praise.  The rules which, in his address to the reader, he lays down for the conversion of Mohammedans, are dictated by sound sense and amiable feelings.  They are, however, not calculated to satisfy those who think the sword and the fagot to be the only proper instruments for the extirpation of heresy.  That he places Islamism on an equality with Christianity is a gross falsehood.  "As Mohammed," says he, "gave his Arabs the best religion he could, preferable, at least, to those of the ancient pagan lawgivers, I confess I cannot see why he deserves not equal respect, though not with Moses or Jesus Christ, whose laws came really from heaven, yet with Minos or Numa, notwithstanding the distinction of a learned writer, who seems to think it a greater crime to make use of an imposture to set up a new religion, founded on the acknowledgment of one true God, and to destroy idolatry, than to use the same means to gain reception to rules and regulations for the more orderly practice of heathenism already established."  This, and no more, is "the very head and front of his offending;" and from this it would, I think, be difficult to extract any proof of his belief in the divine mission of Mohammed.  If the charge brought against him be not groundless, he must have added to his other sins that of being a consummate hypocrite, and that, too, without any obvious necessity; he having been, till the period of his decease, a member of the Society for the Promoting of Christian Knowledge.<o:p></o:p>    In 1736 a society was established for the encouragement of learning.  It comprehended many noblemen, and some of the most eminent literary men of that day.  Sale was one of the founders of it, and was appointed on the first committee.  The meetings were held weekly, and the committee decided upon what works should be printed at the expense of the society, or with its assistance, and what should be the price of them.  When the cost of printing was repaid, the property of the work reverted to the author.  This establishment did not, I Imagine, exist for any length of time.  The attention of the public has been recently called to a plan of a similar kind.<o:p></o:p>    Sale did not long survive the carrying of this scheme into effect.  He died of a fever, on the 13th of November, 1736, at his house in Surrey-street, Strand, after an illness of only eight days, and was buried at St. Clement Danes.  He was under the age of forty when he was thus suddenly snatched from his family, which consisted of a wife and five children.  Of his sons, one was educated at New College, Oxford, of which he became Fellow, and he was subsequently elected to a Fellow-ship in Winchester College.  Sale is described as having had "a healthy constitution, and a communicative mind in a comely person."  His library was valuable, and contained many rare and beautiful manuscripts in the Persian, Turkish, Arabic, and other languages; a circumstance which seems to show that poverty, so often the lot of men whose lives are devoted to literary pursuits, was not one of the evils with which he was compelled to encounter.<o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p>                                                                                     R. A. DAVENPORT.<o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> [from 1891 version]<o:p></o:p> </div> <div class=Section3> <![if !supportEmptyParas]> <![endif]><o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> INTRODUCTION<o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> THERE is surely no need to-day to insist on the importance of a close study of the Korân for all who would comprehend the many vital problems connected with the Islamic World; and yet few of us, I imagine, among the many who possess translations of this book have been at pains to read it through.  It must, however, be borne in mind that the Korân plays a far greater rôle among the Muhammadans than does the Bible in Christianity in that it provides not only the canon of their faith, but also the text-book of their ritual and the principles of their Civil Law.<o:p></o:p>             It was the Great Crusades that first brought the West into close touch with Islam, but between the years 1096 and 1270 we only hear of one attempt to make known to Europe the Sacred Book of the Moslems, namely, the Latin version made in 1143, by Robert of Retina (who, Sale tells us, was an Englishman), and Hermann of Dalmatia, on the initiative of Petrus Venerabilis, the Abbot of Clugny, which version was ultimately printed by T. Bibliander in Basel in 1543, nearly a hundred years after the fall of Constantinople.<o:p></o:p>             During the seventeenth and eighteenth centuries, several translations appeared both in Latin and in French, and one of the latter, by André du Ryer, was translated into English by Alexander Ross in 1649.  But by far the most important work on the Korân was that of Luigi Marracci which was published in Padua in 1698.<o:p></o:p>             George Sale&147;s translation first appeared in November, 1734, in a quarto volume; in 1764 it was first printed in medium octavo, and the reprint of 1825 contained the sketch of Sale&147;s life by Richard Alfred Davenant which has been utilized in the article on Sale in the Dictionary of National Bibliography.  The Chandos Classics edition in crown octavo was first issued in 1877.<o:p></o:p>             Soon after the death of the Prophet, early Muhammadan theologians began to discuss, not only the correct reading of the text itself, but also to work out on the basis of first-hand reports the story connected with the revelation of each chapter.  As the book at present stands in its original form the chapters are arranged more or less according to their respective length, beginning with the longest; except in the case of the opening chapter, which holds a place by itself, not only in the sacred book of Islam, corresponding as it does in a manner to our Pater Noster, but also in its important ceremonial usages.  The presumed order in which the various chapters were revealed is given in the tabular list of Contents, but it may be mentioned that neither Muhammadan theologians, nor, in more recent times, European scholars, are in entire agreement upon the exact chronological position of all the chapters.<o:p></o:p>             It is well for all who study the Korân to realize that the actual text is never the composition of the Prophet, but is the word of God addressed to the Prophet; and that in quoting the Korân the formula is "He (may he be exalted) said" or some such phrase.  The Prophet himself is of course quoted by Muhammadan theologians, but such quotations refer to his traditional sayings known as "Hadîs," which have been handed down from mouth to mouth with the strictest regard to genealogical continuity.<o:p></o:p>             It would probably be impossible for any Arabic scholar to produce a translation of the Korân which would defy criticism, but this much may be said of Sale&147;s version: just as, when it first appeared, it had no rival in the field, it may be fairly claimed to-day that it has been superseded by no subsequent translations.  Equally remarkable with his translation is the famous Preliminary Discourse which constitutes a tour de force when we consider how little critical work had been done in his day in the field of Islamic research.  Practically the only works of first-class importance were Dr. Pocock&147;s Specimen Historiœ Arabum, to which, in his original Address to the Reader, Sale acknowledges his great indebtedness, and Maracci&147;s Korân.<o:p></o:p>             In spite of the vast number of eminent scholars who have worked in the same field since the days of George Sale, his Preliminary Discourse still remains the best Introduction in any European language to the study of the religion promulgated by the Prophet of Arabia; but as Wherry says: "Whilst reading the Preliminary Discourse as a most masterly, and on the whole reliable, presentation of the peculiar doctrines, rites, ceremonies, customs, and institutions of Islam, we recognize the fact that modern research has brought to light many things concerning the history of the ancient Arabs which greatly modify the statements made in the early paragraphs."<o:p></o:p>             For many centuries the acquaintance which the majority of Europeans possessed of Muhammadanism was based almost entirely on distorted reports of fanatical Christians which led to the dissemination of a multitude of gross calumnies.  What was good in Muhammadanism was entirely ignored, and what was not good, in the eyes of Europe, was exaggerated or misinterpreted.<o:p></o:p>             It must not, however, be forgotten that the central doctrine preached by Muhammad to his contemporaries in Arabia, who worshipped the Stars; to the Persians, who acknowledged Ormuz and Ahriman; the Indians, who worshipped idols; and the Turks, who had no particular worship, was the unity of God, and that the simplicity of his creed was probably a more potent factor in the spread of Islam than the sword of the Ghazis.<o:p></o:p>             Islam, although seriously affecting the Christian world, brought a spiritual religion to one half of Asia, and it is an amazing circumstance that the Turks, who on several occasions let loose their Central Asian hordes over India, and the Middle East, though irresistible in the onslaught of their arms, were all conquered in their turn by the Faith of Islam, and founded Muhammadan dynasties.<o:p></o:p>             The Mongols of the thirteenth century did their best to wipe out all traces of Islam when they sacked Baghdad, but though the Caliphate was relegated to obscurity in Egypt the newly founded Empires quickly became Muhammadan states, until finally it was a Turk who took the title of Caliph which has been held by the house of Othman ever since.<o:p></o:p>             Thus through all the vicissitudes of thirteen hundred years the Korân has remained the sacred book of all the Turks and Persians and of nearly a quarter of the population of India.  Surely such a book as this deserves to be widely read in the West, more especially in these days when space and time have been almost annihilated by modern invention, and when public interest embraces the whole world.<o:p></o:p>             It is difficult to decide to what extent Sale&147;s citations in the notes represent first-hand use of the Arabic commentators, but I fear that the result of a close inquiry only points to very little original research on his part.  He says himself in his Address to the Reader: "As I have no opportunity of consulting public libraries, the manuscripts of which I have made use throughout the whole work have been such as I had in my own study, except only the Commentary of Al Baidhâwi" . . . which "belongs to the library of the Dutch Church in Austin Friars."<o:p></o:p>             Now with regard to these manuscripts which Sale had in his "own study" we happen to possess first-hand information, for a list of them was printed by the executor of his will under the following title: "A choice collection of most curious and inestimable manuscripts in the Turkish, Arabic and Persian languages from the library of the late learned and ingenious Mr. George Sale.  Which books are now in the possession of Mr. William Hammerton Merchant in Lothbury where they may be seen on Wednesdays and Fridays till either they are sold or sent abroad.  N.B. These MSS. are to be sold together and not separately."  They were purchased in the first instance by the Rev. Thomas Hunt of Oxford for the Radcliffe Library, and they are now permanently housed in the Bodleian Library.<o:p></o:p>             The British Museum possesses a copy of this list which is drawn up in English and French on opposite pages and comprises eighty-six works in all.  The list contains very few Arabic works of first-rate importance, but is rich in Turkish and Persian Histories.  What is most significant, however, is the fact that it contains hardly any of the Arabic works and none of the Commentaries which are referred to on every page of Sale&147;s translation of the Korân.<o:p></o:p>             I have therefore been forced to the conclusion that with the exception of Al-Baidhâwi, Sale&147;s sources were all consulted at second hand; and an examination of Marracci&147;s great work makes the whole matter perfectly clear.  Sale says of Marracci&147;s translation that it is "generally speaking very exact; but adheres to the Arabic idiom too literally to be easily understood . . . by those who are not versed in the Muhammadan learning.  The notes he has added are indeed of great use; but his refutations, which swell the work to a large volume, are of little or none at all, being often unsatisfactory, and sometimes impertinent.  The work, however, with all its faults is very valuable, and I should be guilty of ingratitude, did I not acknowledge myself much obliged thereto; but still being in Latin it can be of no use to those who understand not that tongue."<o:p></o:p>             Such is Sale&147;s own confession of his obligation to Marracci–but it does not go nearly far enough.  A comparison of the two versions shows that so much had been achieved by Marracci that Sale&147;s work might almost have been performed with a knowledge of Latin alone, as far as regards the quotations from Arabic authors.  I do not wish to imply that Sale did not know Arabic, but I do maintain that his work as it stands gives a misleading estimate of his original researches, and that his tribute to Marracci falls far short of his actual indebtedness.<o:p></o:p>             It must be mentioned that Marracci not only reproduced the whole of the Arabic text of the Korân but furthermore gives the original text and the translation of all his quotations from Arabic writers.  It is indeed a profoundly learned work and has never received the recognition it deserves.  Marracci had at his disposal rich collections of MSS. belonging to the Libraries of Italy.  How he learnt his Arabic we do not know.  Voltaire says he was never in the East.  He was confessor to Pope Innocent XI, and his work which appeared in Padua in 1698 is dedicated to the Holy Roman Emperor Leopold I.  By way of Introduction to his Korân Marracci published a companion folio volume called Prodromus which contains practically all that was known in his day regarding Muhammad and the Religion of Islam.<o:p></o:p>             It may in any case be claimed that the present work presents to the Western student all the essentials of a preliminary study of Islam: for Sale&147;s translation and footnotes will give him as clear an idea as can be obtained, without laborious years of study in Arabic, of what is regarded by so many millions of men from Fez to the Far East as the revealed word of God and the unshakable basis of their faith.<o:p></o:p>             George Sale was born about 1697 and died in 1736.  Every biography calls attention to the statement made by Voltaire in his Dictionnaire Philosophique to the effect that Sale spent over twenty years among the Arabs.  I think this must have been a lapsus calami on Voltaire&147;s part, because it is unlikely that he would have invented such a story.  Sale must also have been well versed in Hebrew, both biblical and post-biblical, as his numerous allusions to Rabbinical writings testify.<o:p></o:p>             Two years after the publication of his great work Sale died in Surrey Street, Strand, his age being then under forty.  In 1720 he had been admitted a student of the Inner Temple–son of Samuel Sale, citizen and merchant of London–and the same year the Patriarch of Antioch had sent Solomon Negri (Suleiman Alsadi) to London from Damascus to urge the Society for Promoting Christian Knowledge, then established in the Middle Temple, to issue an Arabic New Testament for the Syrian Christians.  It is surmised that Negri was Sale&147;s first instructor in Arabic, though Dadichi, the King&147;s Interpreter, a learned Greek of Aleppo, guided him, we are told, "through the labyrinth of oriental dialects."<o:p></o:p>             Whatever Sale may have known before–and he certainly had the gift of languages–it is on the Society&147;s records that on August 30, 1726, he offered his services as one of the correctors of the Arabic New Testament and soon became the chief worker on it, besides being the Society&147;s solicitor and holding other honorary offices.  That translation of the New Testament into Arabic was followed by the translation of the Korân into English.<o:p></o:p>             In this edition the proper names have been left for the most part as in the original, but the reader must understand that in Sale&147;s day there was a freedom in regard to oriental orthography that allowed of many variations.  In spite, however, of the want of a scientific system, Sale&147;s transcription is on the whole clear, and far less confusing than those adopted by contemporary Anglo-Indian scholars, who utterly distorted Muhammadan names–including place names in India–by rendering the short a by u and so forth.  As a few examples of names spelled in more than one way, the correct modern way being given first, we have Al-Qor&147;àn, Coran, Korân, etc.; Muhammad, Mohammed, Mahomet, etc.; Al-Baidhâwi, Al-Beidâwi; Muttalib, Motalleb, Motaleb, etc.; Jalâl ud-Dîn, Jallâlo&147;ddîn; Anas, Ans; Khalîfa, Caliph, Khalif, etc.<o:p></o:p>             It is only within quite recent times that scholars have troubled to render each letter of the Arabic alphabet by an equivalent and distinct letter of the Roman alphabet–and although no particular system has been universally adopted by European orientalists, every writer has some system by which any reader with a knowledge of Arabic is able to turn back every name into the original script.  The chief advantage of any such system is that a distinction is made between the two varieties of s, k, and t, and the presence of the illusive Arabic letter 'ayn is always indicated.<o:p></o:p>                                                             E. DENISON ROSS.<o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> Sir Edward Denison Ross<o:p></o:p> C.I.E., Ph.D., ETC.<o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> [Written apparently sometime after 1877]<o:p></o:p> </div> <div class=Section4> TO THE READER.<o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> _______<o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> I IMAGINE it almost needless either to make an apology for publishing the following translation, or to go about to prove it a work of use as well as curiosity.  They must have a mean opinion of the Christian religion, or be but ill grounded therein, who can apprehend any danger from so manifest a forgery: and if the religious and civil institutions of foreign nations are worth our knowledge, those of Mohammed, the lawgiver of the Arabians, and founder of an empire which in less than a century spread itself over a greater part of the world than the Romans were ever masters of, must needs be so; whether we consider their extensive obtaining, or our frequent intercourse with those who are governed thereby.  I shall not here inquire into the reasons why the law of Mohammed has met with so unexampled a reception in the world (for they are greatly deceived who imagine it to have been propagated by the sword alone), or by what means it came to be embraced by nations which never felt the force of the Mohammedan arms, and even by those which stripped the Arabians of their conquests, and put an end to the sovereignty and very being of their Khalîfs: yet it seems as if there was something more than what is vulgarly imagined in a religion which has made so surprising a progress.  But whatever use an impartial version of the Korân may be of in other respects, it is absolutely necessary to undeceive those who, from the ignorant or unfair translations which have appeared, have entertained too favourable an opinion of the original, and also to enable us effectually to expose the imposture; none of those who have hitherto undertaken that province, not excepting Dr. Prideaux himself, having succeeded to the satisfaction of the judicious, for want of being complete masters of the controversy.  The writers of the Romish communion, in particular, are so far from having done any service in their refutations of Mohammedism, that by endeavouring to defend their idolatry and other superstitions, they have rather contributed to the increase of that aversion which the Mohammedans in general have to the Christian religion, and given them great advantages in the dispute.  The Protestants alone are able to attack the Korân with success; and for them, I trust, Providence has reserved the glory of its overthrow.  In the meantime, if I might presume to lay down rules to be observed by those who attempt the conversion of the Mohammedans, they should be the<o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> same which the learned and worthy Bishop Kidder* has prescribed for the conversion of the Jews, and which may, mutatis mutandis, be equally applied to the former, notwithstanding the despicable opinion that writer, for want of being better acquainted with them, entertained of those people, judging them scarce fit to be argued with.  The first of these rules is, To avoid compulsion; which, though it be not in our power to employ at present, I hope will not be made use of when it is.  The second is, To avoid teaching doctrines against common sense; the Mohammedans not being such fools (whatever we may think of them) as to be gained over in this case.  The worshipping of images and the doctrine of transubstantiation are great stumbling-blocks to the Mohammedans, and the Church which teacheth them is very unfit to bring those people over.  The third is, To avoid weak arguments: for the Mohammedans are not to be converted with these, or hard words.  We must use them with humanity, and dispute against them with arguments that are proper and cogent.  It is certain that many Christians, who have written against them, have been very defective this way: many have used arguments that have no force, and advanced propositions that are void of truth.  This method is so far from convincing, that it rather serves to harden them.  The Mohammedans will be apt to conclude we have little to say, when we urge them with arguments that are trifling or untrue.  We do but lose ground when we do this; and instead of gaining them, we expose ourselves and our cause also.  We must not give them ill words neither; but must avoid all reproachful language, all that is sarcastical and biting: this never did good from pulpit or press.  The softest words will make the deepest impression; and if we think it a fault in them to give ill language, we cannot be excused when we imitate them.  The fourth rule is, Not to quit any article of the Christian faith to gain the Mohammedans.  It is a fond conceit of the Socinians, that we shall upon their principles be most like to prevail upon the Mohammedans: it is not true in matter of fact.  We must not give up any article to gain them: but then the Church of Rome ought to part with many practices and some doctrines.  We are not to design to gain the Mohammedans over to a system of dogma, but to the ancient and primitive faith.  I believe nobody will deny but that the rules here laid down are just: the latter part of the third, which alone my design has given me occasion to practise, I think so reasonable, that I have not, in speaking of Mohammed or his Korân, allowed myself to use those opprobrious appellations, and unmannerly expressions, which seem to be the strongest arguments of several who have written against them.  On the contrary, I have thought myself to treat both with common decency, and even to approve such<o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p>                                                                         *  In his Demonstr. of the Messias, Part III. chap. 2.<o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> particulars as seemed to me to deserve approbation: for how criminal soever Mohammed may have been in imposing a false religion on mankind, the praises due to his real virtues ought not to be denied him; nor can I do otherwise than applaud the candour of the pious and learned Spanhemius, who, though he owned him to have been a wicked impostor, yet acknowledged him to have been richly furnished with natural endowments, beautiful in his person, of a subtle wit, agreeable behaviour, showing liberality to the poor, courtesy to every one, fortitude against his enemies, and above all a high reverence for the name of GOD; severe against the perjured, adulterers, murderers, slanderers, prodigals, covetous, false witnesses, &c., a great preacher of patience, charity, mercy, beneficence, gratitude, honouring of parents and superiors, and a frequent celebrator of the divine praises.*<o:p></o:p>             Of the several translations of the Korân now extant, there is but one which tolerably represents the sense of the original; and that being in Latin, a new version became necessary, at least to an English reader.  What Bibliander published for a Latin translation of that book deserves not the name of a translation; the unaccountable liberties therein taken and the numberless faults, both of omission and commission, leaving scarce any resemblance of the original.  It was made near six hundred years ago, being finished in 1143, by Robertus Retenensis, an English-man, with the assistance of Hermannus Dalmata, at the request of Peter, Abbot of Clugny, who paid them well for their pains.<o:p></o:p>             From this Latin version was taken the Italian of Andrea Arrivabene, notwithstanding the pretences in his dedication of its being done immediately from the Arabic;� wherefore it is no wonder if the transcript be yet more faulty and absurd than the copy.ê<o:p></o:p>             About the end of the fifteenth century, Johannes Andreas, a native of Xativa in the kingdom of Valencia, who from a Mohammedan doctor became a Christian priest, translated not only the Korân, but also its glosses, and the seven books of the Sonna, out of Arabic into the Arragonian tongue, at the command of Martin Garcia,§ Bishop of Barcelona and Inquisitor of Arragon.  Whether this translation were ever published or not I am wholly ignorant: but it may be presumed to have been the better done for being the work of one bred up in the <o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p>                   *  Id certum, naturalibus egregiè dotibus instructum Muhammedera, forma præstanti, ingenio calido, moribus facetis, ac præ se ferentem liberalitatem in egenos. comitatem in singulos, fortitudinem in hostes, ac præ cæteris reverentiam divini nominis.–Severus fuit in perjuros, adulteros, homicidas, obtrectatores, prodigos, avaros, falsos testes, &c.  Magnus idem patientiæ, charitatis, misericordiæ, beneficentiæ, gratitudinis, honoris in parentes ac superiores præco, ut et divinarum laudum.  Hist. Eccles. Sec. VII. c. 7, lem. 5 and 7.<o:p></o:p>                   �  His words are: Questo libro, che già havevo à commune utilità di molti fatto dal proprio testo Arabo tradurre nella nostra volgar lingua Italiana, &c.  And afterwards; Questo è l&147;Alcorano di Macometto, il quale, come ho gia detto, ho fatto dal suo idioma tradurre, &c.<o:p></o:p>                   ê  Vide Jos. Scalig. Epist. 361 et 362; et Selden. de Success. ad Leges Ebræor. p. 9.<o:p></o:p>                   §  J. Andreas, in Præf. ad Tractat. suum de Confusione Sectæ Mahometanæ.<o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> Mohammedan religion and learning; though his refutation of that religion, which has had several editions, gives no great idea of his abilities.<o:p></o:p>             Some years within the last century, Andrew du Ryer, who had been consul of the French nation in Egypt, and was tolerably skilled in the Turkish and Arabic languages, took the pains to translate the Korân into his own tongue: but his performance, though it be beyond comparison preferable to that of Retenensis, is far from being a just translation; there being mistakes in every page, besides frequent transpositions, omissions, and additions,* faults unpardonable in a work of this nature.  And what renders it still more incomplete is, the want of Notes to explain a vast number of passages, some of which are difficult, and others impossible to be understood, without proper explications, were they translated ever so exactly; which the author is so sensible of that he often refers his reader to the Arabic commentators.<o:p></o:p>             The English version is no other than a translation of Du Ryer&147;s, and that a very bad one; for Alexander Ross, who did it, being utterly unacquainted with the Arabic, and no great master of the French, has added a number of fresh mistakes of his own to those of Du Ryer; not to mention the meanness of his language, which would make a better book ridiculous.<o:p></o:p>             In 1698, a Latin translation of the Korân, made by Father Lewis Marracci, who had been confessor to Pope Innocent XI., was published at Padua, together with the original text, accompanied by explanatory notes and a refutation.  This translation of Marracci&147;s, generally speaking, is very exact; but adheres to the Arabic idiom too literally to be easily understood, unless I am much deceived, by those who are not versed in the Mohammedan learning.  The notes he has added are indeed of great use; but his refutations, which swell the work to a large volume, are of little or none at all, being often unsatisfactory, and sometimes impertinent.  The work, however, with all its faults, is very valuable, and I should be guilty of ingratitude, did I not acknowledge myself much obliged thereto; but still, being in Latin, it can be of no use to those who understand not that tongue.<o:p></o:p>             Having therefore undertaken a new translation, I have endeavoured to do the original impartial justice; not having, to the best of my knowledge, represented it, in any one instance, either better or worse than it really is.  I have thought myself obliged, indeed, in a piece which pretends to be the Word of GOD, to keep somewhat scrupulously close to the text; by which means the language may, in some places, seem to express the Arabic a little too literally to be elegant English: but this, I hope, has not happened often; and I flatter myself that the<o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> *  Vide Windet. de Vitâ Functorum statu, Sect. IX.<o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> style I have made use of will not only give a more genuine idea of the original than if I had taken more liberty (which would have been much more for my ease), but will soon become familiar: for we must not expect to read a version of so extraordinary a book with the same ease and pleasure as a modern composition.<o:p></o:p>             In the Notes my view has been briefly to explain the text, and especially the difficult and obscure passages, from the most approved commentators, and that generally in their own words, for whose opinions or expressions, where liable to censure, I am not answerable; my province being only fairly to represent their expositions, and the little I have added of my own, or from European writers, being easily discernible.  Where I met with any circumstance which I imagined might be curious or entertaining, I have not failed to produce it.<o:p></o:p>             The Preliminary Discourse will acquaint the reader with the most material particulars proper to be known previously to the entering on the Korân itself, and which could not so conveniently have been thrown into the Notes.  And I have taken care, both in the Preliminary Discourse and the Notes, constantly to quote my authorities and the writers to whom I have been beholden; but to none have I been more so than to the learned Dr. Pocock, whose Specimen Historiæ Arabum is the most useful and accurate work that has been hitherto published concerning the antiquities of that nation, and ought to be read by every curious inquirer into them.<o:p></o:p>             As I have had no opportunity of consulting public libraries, the manuscripts of which I have made use throughout the whole work have been such as I had in my own study, except only the Commentary of al Beidâwi and the Gospel of St. Barnabas.  The first belongs to the library of the Dutch church in Austin Friars, and for the use of it I have been chiefly indebted to the Reverend Dr. Bolten, one of the ministers of that church: the other was very obligingly lent me by the Reverend Dr. Holme, Rector of Hedley in Hampshire; and I take this opportunity of returning both those gentlemen my thanks for their favours.  The merit of al Beidâwi&147;s commentary will appear from the frequent quotations I have made thence; but of the Gospel of St. Barnabas (which I had not seen when the little I have said of it in the Preliminary Discourse,* and the extract I had borrowed from M. de la Monnoye and M. Toland,� were printed off), I must beg leave to give some further account.<o:p></o:p>             The book is a moderate quarto, in Spanish, written in a very legible hand, but a little damaged towards the latter end.  It contains two hundred and twenty-two chapters of unequal length, and four hundred<o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p>                                                       *  Sect. IV. p. 58.                        �  In not. ad cap. 3, p. 38<o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> and twenty pages; and is said, in the front, to be translated from the Italian, by an Arragonian Moslem, named Mostafa de Aranda.  There is a preface prefixed to it, wherein the discoverer of the original MS., who was a Christian monk, called Fra Marino, tells us that having accidentally met with a writing of Irenæus (among others), wherein he speaks against St. Paul, alleging, for his authority, the Gospel of St. Barnabas, he became exceeding desirous to find this gospel; and that GOD, of His mercy, having made him very intimate with Pope Sixtus V., one day, as they were together in that Pope&147;s library, his Holiness fell asleep, and he, to employ himself, reaching down a book to read, the first he laid his hand on proved to be the very gospel he wanted: overjoyed at the discovery, he scrupled not to hide his prize in his sleeve, and on the Pope&147;s awaking, took leave of him, carrying with him that celestial treasure, by reading of which he became a convert to Mohammedism.<o:p></o:p>             This Gospel of Barnabas contains a complete history of Jesus Christ from His birth to His ascension; and most of the circumstances in the four real Gospels are to be found therein, but many of them turned, and some artfully enough, to favour the Mohammedan system.  From the design of the whole, and the frequent interpolations of stories and passages wherein Mohammed is spoken of and foretold by name, as the messenger of God, and the great prophet who was to perfect the dispensation of Jesus, it appears to be a most barefaced forgery.  One particular I observe therein induces me to believe it to have been dressed up by a renegade Christian, slightly instructed in his new religion, and not educated a Mohammedan (unless the fault be imputed to the Spanish, or perhaps the Italian translator, and not to the original compiler); I mean the giving to Mohammed the title of Messiah, and that not once or twice only, but in several places; whereas the title of the Messiah, or, as the Arabs write it, al Masîh, i.e., Christ, is appropriated to Jesus in the Korân, and is constantly applied by the Mohammedans to Him, and never to their own prophet.  The passages produced from the Italian MS. by M. de la Monnoye are to be seen in this Spanish version almost word for word.<o:p></o:p>             But to return to the following work.  Though I have freely censured the former translations of the Korân, I would not therefore be suspected of a design to make my own pass as free from faults: I am very sensible it is not; and I make no doubt that the few who are able to discern them, and know the difficulty of the undertaking, will give me fair quarter.  I likewise flatter myself that they, and all considerate persons, will excuse the delay which has happened in the publication of this work, when they are informed that it was carried on at leisure times only, and amidst the necessary avocations of a troublesome profession.<o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> CONTENTS.<o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> _________<o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> A TABLE<o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> OF THE<o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> SECTIONS OF THE PRELIMINARY DISCOURSE<o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> _________<o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> SECTION   Page<o:p></o:p> <a href="#_top">I.–Of the Arabs before Mohammed; or, as they express it, in the Time of<o:p></o:p></a>             Ignorance; their History, Religion, Learning, and Customs........................................................... 1<o:p></o:p> <a href="#OF THE ARABS BEFORE MOHAMMED; O">II.–Of the State of Christianity, particularly of the Eastern Churches, and of<o:p></o:p></a>                   Judaism, at time of Mohammed&147;s appearance; and of the methods taken<o:p></o:p>                   by him for the establishing his Religion, and the circumstances which<o:p></o:p>                   concurred thereto................................................................................................................................. 25<o:p></o:p> <a href="#OF THE STATE OF CHRISTIANITY, P">III.–Of the Korân itself, the Peculiarities of that Book; the manner of its being<o:p></o:p></a>                   written and published, and the General Design of it........................................................................ 44<o:p></o:p> <a href="#OF THE KORAN ITSELF, THE PECULI">IV.–Of the Doctrines and positive Precepts of the Korân which relate to Faith and<o:p></o:p></a>                   Religious Duties...................................................................................................................................... 54<o:p></o:p> <a href="#OF THE DOCTRINES AND POSITIVE P">V.–Of certain Negative Precepts in the Korân.................................................................................................... 95<o:p></o:p></a> <a href="#OF CERTAIN NEGATIVE PRECEPTS IN">VI.–Of the Institutions of the Korân in Civil Affairs.......................................................................................... 103<o:p></o:p></a> <a href="#OF THE INSTITUTIONS OF THE KORA">VII.–Of the Months commanded by the Korân to be kept Sacred; and of the setting<o:p></o:p></a>                   apart of Friday for the especial service of God................................................................................. 114<o:p></o:p> <a href="#OF THE INSTITUTIONS OF THE KORA">VIII.–Of the principal Sects among the Mohammedans; and of those who have pre-<o:p></o:p></a>                   tended to Prophecy among the Arabs, in or since the time of Mohammed..................................... 117<o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> <a name="A_TABLE_OF_THE_CHAPTERS"></a><a name="A_TABLE_OF_THE_CHAPTERS_1">A TABLE OF THE CHAPTERS</a><o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> OF<o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> THE KORAN.<o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> ______________<o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> CHAPTER                                                                                                                                                            Page<o:p></o:p> <a name="BM1__Intitled__The_Preface__or_In"></a><a href="#_top">1. Entitled, The Preface, or Introduction</a>; containing 7 verses..................................................................... 1<o:p></o:p> <a name="BM2__Intitled__The_Cow"></a><a href="#_top">2. Entitled, The Cow</a>; containing 286 verses................................................................................................... 2<o:p></o:p> <a href="#_top">3. Entitled, The Family of Imrân</a>; containing 200 verses............................................................................ 32<o:p></o:p> <a href="#_top">4. Entitled, Women</a>; containing 175 verses................................................................................................... 53<o:p></o:p> <a href="#_top">5. Entitled, The Table</a>; containing 120 verses............................................................................................... 73<o:p></o:p> <a href="#_top">6. Entitled, Cattle</a>; containing 165 verses..................................................................................................... 89<o:p></o:p> <a href="#_top">7. Entitled, Al Araf</a>; containing 206 verses................................................................................................ 105<o:p></o:p> <a href="#_top">8. Entitled, The Spoils</a>; containing 76 verses.............................................................................................. 125<o:p></o:p> <a href="#_top">9. Entitled, The Declaration of Immunity</a>; containing 139 verses........................................................... 134<o:p></o:p> <a href="#_top">10. Entitled, Jonas</a>; containing 109 verses................................................................................................ 150<o:p></o:p> <a href="#_top">11. Entitled, Hud</a>; containing 123 verses.................................................................................................... 158<o:p></o:p> <a href="#_top">12. Entitled, Joseph</a>; containing 111 verses.............................................................................................. 169<o:p></o:p> <a href="#_top">13. Entitled, Thunder</a>; containing 43 verses.............................................................................................. 181<o:p></o:p> <a href="#_top">14. Entitled, Abraham</a>; containing 52 verses............................................................................................. 186<o:p></o:p> <a href="#_top">15. Entitled, Al Hejr</a>; containing 99 verses................................................................................................. 191<o:p></o:p> <a href="#_top">16. Entitled, The Bee</a>; containing 128 verses............................................................................................. 195<o:p></o:p> <a href="#_top">17. Entitled, The Night Journey</a>; contianing 110 verses........................................................................... 206<o:p></o:p> <a href="#_top">18. Entitled, The Cave</a>; containing 111 verses........................................................................................... 216<o:p></o:p> <a href="#_top">19. Entitled, Mary</a>; containing 80 verses.................................................................................................... 227<o:p></o:p> <a href="#_top">20. Entitled, T. H.</a>; containing 134 verses................................................................................................... 233<o:p></o:p> <a href="#_top">21. Entitled, The Prophets</a>; containing 112 verses.................................................................................... 242<o:p></o:p> <a href="#_top">22. Entitled, The Pilgrimage</a>; containing 78 verses.................................................................................... 250<o:p></o:p> <a href="#_top">23. Entitled, The True Believers</a>; containing 118 verses.......................................................................... 257<o:p></o:p> <a href="#_top">24. Entitled, Light</a>; containing 74 verses.................................................................................................... 262<o:p></o:p> <a href="#_top">25. Entitled, Al Forkan</a>; containing 77 verses........................................................................................... 271<o:p></o:p> <a href="#_top">26. Entitled, The Poets</a>; containing 227 verses.......................................................................................... 276<o:p></o:p> <a href="#_top">27. Entitled, The Ant</a>; containing 93 verses............................................................................................... 283<o:p></o:p> <a href="#_top">28. Entitled, The Story</a>; containing 87 verses............................................................................................ 289<o:p></o:p> <a href="#_top">29. Entitled, The Spider</a>; containing 69 verses........................................................................................... 297<o:p></o:p> <a href="#_top">30. Entitled, The Greeks</a>; containing 60 verses......................................................................................... 302<o:p></o:p> <a href="#_top">31. Entitled, Lokmân</a>; containing 34 verses............................................................................................... 306<o:p></o:p> <a href="#_top">32. Entitled, Adoration</a>; containing 29 verses........................................................................................... 309<o:p></o:p> <a href="#_top">33. Entitled, The Confederates</a>; containing 73 verses.............................................................................. 312<o:p></o:p> <a href="#_top">34. Entitled, Saba</a>; containing 54 verses..................................................................................................... 321<o:p></o:p> <a href="#_top">35. Entitled, The Creator</a>; containing 45 verses........................................................................................ 326<o:p></o:p> <a href="#_top">36. Entitled, Y. S</a>; containing 83 verses...................................................................................................... 330<o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> CHAPTER                                                                                                                                                            Page<o:p></o:p> <a href="#_top">37. Entitled, Those who rank themselves in Order</a>; containing 182 verses.......................................... 334<o:p></o:p> <a href="#_top">38. Entitled, S.</a>; containing 86 verses.......................................................................................................... 339<o:p></o:p> <a href="#_top">39. Entitled, The Troops</a>; containing 75 verses.......................................................................................... 344<o:p></o:p> <a href="#_top">40. Entitled, The True Believer</a>; containing 85 verses.............................................................................. 350<o:p></o:p> <a href="#_top">41. Entitled, Are distinctly explained</a>; containing 54 verses................................................................... 355<o:p></o:p> <a href="#_top">42. Entitled, Consultation</a>; containing 53 verses...................................................................................... 359<o:p></o:p> <a href="#_top">43. Entitled, The Ornaments of Gold</a>; containing 89 verses..................................................................... 362<o:p></o:p> <a href="#_top">44. Entitled, Smoke</a>; containing 57 verses.................................................................................................. 367<o:p></o:p> <a href="#_top">45. Entitled, The Kneeling</a>; containing 36 verses...................................................................................... 369<o:p></o:p> <a href="#_top">46. Entitled, Al Ahkaf</a>; containing 35 verses.............................................................................................. 371<o:p></o:p> <a href="#_top">47. Entitled, Mohammed</a>; containing 38 verses.......................................................................................... 374<o:p></o:p> <a href="#_top">48. Entitled, The Victory</a>; containing 29 verses......................................................................................... 377<o:p></o:p> <a href="#_top">49. Entitled, The Inner Apartments</a>; containing 18 verse....................................................................... 381<o:p></o:p> <a href="#_top">50. Entitled, K.</a>; containing 45 verses......................................................................................................... 383<o:p></o:p> <a href="#_top">51. Entitled, The Dispersing</a>; containing 60 verses................................................................................... 385<o:p></o:p> <a href="#_top">52. Entitled, The Mountain</a>; containing 48 verses..................................................................................... 387<o:p></o:p> <a href="#_top">53. Entitled, The Star</a>; containing 61 verses.............................................................................................. 389<o:p></o:p> <a href="#_top">54. Entitled, The Moon</a>; containing 55 verses............................................................................................ 391<o:p></o:p> <a href="#_top">55. Entitled, The Merciful</a>; containing 78 verses....................................................................................... 394<o:p></o:p> <a href="#_top">56. Entitled, The Inevitable</a>; containing 99 verses.................................................................................... 396<o:p></o:p> <a href="#_top">57. Entitled, Iron</a>; containing 29 verses..................................................................................................... 399<o:p></o:p> <a href="#_top">58. Entitled, She who disputed</a>; containing 22 verses............................................................................... 402<o:p></o:p> <a href="#_top">59. Entitled, The Emigration</a>; containing 24 verses.................................................................................. 404<o:p></o:p> <a href="#_top">60. Entitled, She who is tried</a>; containing 13 verses................................................................................. 407<o:p></o:p> <a href="#_top">61. Entitled, Battle Array</a>; containing 14 verses....................................................................................... 409<o:p></o:p> <a href="#_top">62. Entitled, The Assembly</a>; containing 11 verses..................................................................................... 410<o:p></o:p> <a href="#_top">63. Entitled, The Hypocrites</a>; containing 11 verses................................................................................... 412<o:p></o:p> <a href="#_top">64. Entitled, Mutual Deceit</a>; contianing 18 verses..................................................................................... 413<o:p></o:p> <a href="#_top">65. Entitled, Divorce</a>; containing 12 verses............................................................................................... 414<o:p></o:p> <a href="#_top">66. Entitled, Prohibition</a>; containing 12 verses.......................................................................................... 415<o:p></o:p> <a href="#_top">67. Entitled, The Kingdom</a>; containing 30 verses....................................................................................... 418<o:p></o:p> <a href="#_top">68. Entitled, The Pen</a>; containing 52 verses............................................................................................... 419<o:p></o:p> <a href="#_top">69. Entitled, The Infallible</a>; containing 52 verses...................................................................................... 421<o:p></o:p> <a href="#_top">70. Entitled, The Steps</a>; containing 44 verses............................................................................................ 423<o:p></o:p> <a href="#_top">71. Entitled, Noah</a>; containing 28 verses.................................................................................................... 424<o:p></o:p> <a href="#_top">72. Entitled, The Genii</a>; containing 28 verses............................................................................................. 426<o:p></o:p> <a href="#_top">73. Entitled, The Wrapped up</a>; containing 19 verses.................................................................................. 427<o:p></o:p> <a href="#_top">74. Entitled, The Covered</a>; containing 55 verses....................................................................................... 429<o:p></o:p> <a href="#_top">75. Entitled, The Resurrection</a>; containing 40 verses.............................................................................. 431<o:p></o:p> <a href="#_top">76. Entitled, Man</a>; containing 31 verses..................................................................................................... 432<o:p></o:p> <a href="#_top">77. Entitled, Those which are sent</a>; containing 50 verses........................................................................ 434<o:p></o:p> <a href="#_top">78. Entitled, The News</a>; containing 40 verses............................................................................................ 435<o:p></o:p> <a href="#_top">79. Entitled, Those who tear forth</a>; containing 46 verses........................................................................ 436<o:p></o:p> <a href="#_top">80. Entitled, He Frowned</a>; containing 42 verses....................................................................................... 437<o:p></o:p> <a href="#_top">81. Entitled, The Folding up</a>; containing 29 verses.................................................................................... 438<o:p></o:p> <a href="#_top">82. Entitled, The Cleaving in Sunder</a>; containing 19 verses..................................................................... 439<o:p></o:p> <a href="#_top">83. Entitled, Those who give Short Measure or Weight</a>; containing 36 verses....................................... 440<o:p></o:p> <a href="#_top">84. Entitled, The Rending in Sunder</a>; containing 23 verses..................................................................... 441<o:p></o:p> <a href="#_top">85. Entitled, The Celestial Signs</a>; containing 22 verses............................................................................ 442<o:p></o:p> <a href="#_top">86. Entitled, The Star which appeareth by Night</a>; containing 17 verses.................................................. 443<o:p></o:p> <a href="#_top">87. Entitled, The Most High</a>; containing 19 verses..................................................................................... 443<o:p></o:p> <a href="#_top">88. Entitled, The Overwhelming</a>; containing 26 verses............................................................................. 444<o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> CHAPTER                                                                                                                                                            Page<o:p></o:p> <a href="#_top">89. Entitled, The Daybreak</a>; containing 30 verses..................................................................................... 445<o:p></o:p> <a href="#_top">90. Entitled, The Territory</a>; containing 20 verses..................................................................................... 447<o:p></o:p> <a href="#_top">91. Entitled, The Sun</a>; containing 15 verses............................................................................................... 447<o:p></o:p> <a href="#_top">92. Entitled, The Night</a>; containing 21 verses............................................................................................. 448<o:p></o:p> <a href="#_top">93. Entitled, The Brightness</a>; containing 11 verses.................................................................................. 448<o:p></o:p> <a href="#_top">94. Entitled, Have we not Opened</a>; containing 8 verses............................................................................ 449<o:p></o:p> <a href="#_top">95. Entitled, The Fig</a>; containing 8 verses................................................................................................... 449<o:p></o:p> <a href="#_top">96. Entitled, Congealed Blood</a>; containing 19 verses................................................................................ 450<o:p></o:p> <a href="#_top">97. Entitled, Al Kadr</a>; containing 5 verses.................................................................................................. 451<o:p></o:p> <a href="#_top">98. Entitled, The Evidence</a>; containing 8 verses........................................................................................ 451<o:p></o:p> <a href="#_top">99. Entitled, The Earthquake</a>, containing 8 verses.................................................................................... 452<o:p></o:p> <a href="#_top">100. Entitled, The War Horses which run swiftly</a>; containing 11 verses............................................... 453<o:p></o:p> <a href="#_top">101. Entitled, The Striking</a>; containing 10 verses..................................................................................... 453<o:p></o:p> <a href="#_top">102. Entitled, The Emulous Desire of Multiplying</a>; containing 8 verses.................................................. 454<o:p></o:p> <a href="#_top">103. Entitled, The Afternoon</a>; containing 3 verses................................................................................... 454<o:p></o:p> <a href="#_top">104. Entitled, The Slanderer</a>; containing 9 verses.................................................................................... 454<o:p></o:p> <a href="#_top">105. Entitled, The Elephant</a>; containing 5 verses...................................................................................... 455<o:p></o:p> <a href="#_top">106. Entitled, Koreish</a>; containing 4 verses............................................................................................... 456<o:p></o:p> <a href="#_top">107. Entitled, Necessaries</a>; containing 7 verses....................................................................................... 457<o:p></o:p> <a href="#_top">108. Entitled, Al Cawthar</a>; containing 3 verses......................................................................................... 457<o:p></o:p> <a href="#_top">109. Entitled, The Unbelievers</a>; containing 6 verses................................................................................. 458<o:p></o:p> <a href="#_top">110. Entitled, Assistance</a>; containing 3 verses......................................................................................... 458<o:p></o:p> <a href="#_top">111. Entitled, Abu Laheb</a>; containing 5 verses........................................................................................... 459<o:p></o:p> <a href="#_top">112. Entitled, The Declaration of God's Unity</a>; containing 4 verses........................................................ 459<o:p></o:p> <a href="#_top">113. Entitled, The Daybreak</a>; containing 5 verses..................................................................................... 460<o:p></o:p> 114. Entitled, Men; containing 6 verses..................................................................................................... 460<o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> <div class=Section5> THE<o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> PRELIMINARY DISCOURSE<o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> SECTION I.<o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> <a name="OF_THE_ARABS_BEFORE_MOHAMMED__O">OF THE ARABS BEFORE MOHAMMED; OR, AS THEY EXPRESS IT, IN THE TIME<o:p></o:p></a>        OF IGNORANCE; THEIR HISTORY, RELIGION, LEARNING, AND CUSTOMS<o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> THE Arabs, and the country they inhabit, which themselves call Jezîrat al Arab, or the Peninsula of the Arabians, but we Arabia, were so named from Araba, a small territory in the province of Tehâma;1 to which Yarab the son of Kahtân, the father of the ancient Arabs, gave his name, and where, some ages after, dwelt Ismael the son of Abraham by Hagar.  The Christian writers for several centuries speak of them under the appellation of Saracens; the most certain derivation of which word is from shark, the east, where the descendants of Joctan, the Kahtân of the Arabs, are placed by Moses,2 and in which quarter they dwelt in respect to the Jews.3<o:p></o:p>    The name of Arabia (used in a more extensive sense) sometimes comprehends all that large tract of land bounded by the river Euphrates, the Persian Gulf, the Sindian, Indian, and Red Seas, and part of the Mediterranean: above two-thirds of which country, that is, Arabia properly so called, the Arabs have possessed almost from the Flood; and have made themselves masters of the rest, either by settlements or continual incursions; for which reason the Turks and Persians at this day call the whole Arabistân, or the country of the Arabs.<o:p></o:p>    But the limits of Arabia, in its more usual and proper sense, are much narrower, as reaching no farther northward than the Isthmus, which runs from Aila to the head of the Persian Gulf, and the borders of the territory of Cûfa; which tract of land the Greeks nearly comprehended under the name of Arabia the Happy.  The eastern geographers make Arabia Petræa to belong partly to Egypt, and partly to Shâm or Syria, and the desert Arabia they call the deserts of Syria.4<o:p></o:p>    Proper Arabia is by the oriental writers generally divided into five provinces,5 viz., Yaman, Hejâz, Tehâma, Najd, and Yamâma; to which<o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p>    1  Pocock, Specim. Hist. Arab. 33.           2  Gen. x. 30.             3  See Pocock, Specim. 33, 34.                    4  Golius ad Alfragan. 78, 79.<o:p></o:p> 5  Strabo says Arabia Felix was in his time divided into five kingdoms, l. 16, p. 1129.<o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> some add Bahrein, as a sixth, but this province the more exact make part of Iràk;6 others reduce them all to two, Yaman and Hejâz, the last including the three other provinces of Tehâma, Najd, and Yamâma.<o:p></o:p>    The province of Yaman, so called either from its situation to the right hand, or south of the temple of Mecca, or else from the happiness and verdure of its soil, extends itself along the Indian Ocean from Aden to Cape Rasalgat; part of the Red Sea bounds it on the west and south sides, and the province of Hejâz on the north.1  It is subdivided into several lesser provinces, as Hadramaut, Shihr, Omân, Najrân, &c., of which Shihr alone produces the frankincense.2  The metropolis of Yaman is Sanaa, a very ancient city, in former times called Ozal, and much celebrated for its delightful situation; but the prince at present resides about five leagues northward from thence, at a place no less pleasant, called Hisn almawâheb, or the Castle of delights.3<o:p></o:p>    This country has been famous from all antiquity for the happiness of its climate, its fertility and riches,4 which induced Alexander the Great, after his return from his Indian expedition, to form a design of conquering it, and fixing there his royal seat; but his death, which happened soon after, prevented the execution of this project.5  Yet, in reality, great part of the riches which the ancients imagined were the produce of Arabia, came really from the Indies and the coasts of Africa; for the Egyptians, who had engrossed that trade, which was then carried on by way of the Red Sea, to themselves, industriously concealed the truth of the matter, and kept their ports shut to prevent foreigners penetrating into those countries, or receiving any information thence; and this precaution of theirs on the one side, and the deserts, unpassable to strangers, on the other, were the reason why Arabia was so little known to the Greeks and Romans.  The delightfulness and plenty of Yaman are owing to its mountains; for all that part which lies along the Red Sea is a dry, barren desert, in some places ten or twelve leagues over, but in return bounded by those mountains, which being well watered, enjoy an almost continual spring, and, besides coffee, the peculiar produce of this country, yield great plenty and variety of fruits, and in particular excellent corn, grapes, and spices.  There are no rivers of note in this country, for the streams which at certain times of the year descend from the mountains, seldom reach the sea, being for the most part drunk up and lost in the burning sands of that coast.1<o:p></o:p>    The soil of the other provinces is much more barren than that of Yaman; the greater part of their territories being covered with dry sands, or rising into rocks, interspersed here and there with some fruitful spots, which receive their greatest advantages from their water and palm trees.<o:p></o:p>    The province of Hejâz, so named because it divides Najd from Tehâma, is bounded on the south by Yaman and Tehâma, on the west by the Red Sea, on the north by the deserts of Syria, and on the east by the province of Najd.2  This province is famous for its two chief cities, Mecca and Medina, one of which is celebrated for its temple, and having given birth to Mohammed; and the other for being the <o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p>    6  Gol. ad Alfragan. 79.           1  La Roque, Voyage de l&147;Arab, heur. 121.                  2  Gol. ad Alfragan. 79, 87.                         3  Voyage de l&147;Arab, heur. 232.                  4  Vide Dionys. Perieges. v. 927, &c.         5  Strabo, l. 16, p. 1132.  Arrian, 161.                                1  Voy. de l&147;Arab. heur. 121, 123, 153.    2  Vide Gol. ad Alfrag. 98.  Abulfeda Descr. Arab. p. 5.<o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> place of his residence for the last ten years of his life, and of his interment.<o:p></o:p>    Mecca, sometimes also called Becca, which words are synonymous, and signify a place of great concourse, is certainly one of the most ancient cities of the world: it is by some3 thought to be the Mesa of the scripture,4 a name not unknown to the Arabians, and supposed to be taken form one of Ismael&147;s sons.5  It is seated in a stony and barren valley, surrounded on all sides with mountains.6  The length of Mecca from south to north is about two miles, and its breadth from the foot of the mountain Ajyad, to the top of another called Koaikaân, about a mile.7  In the midst of this space stands the city, built of stone cut from the neighbouring mountains.8  There being no springs at Mecca,9 at least none but what are bitter and unfit to drink,10 except only the well Zemzem, the water of which, though far the best, yet cannot be drank of any continuance, being brackish, and causing eruptions in those who drink plentifully of it,11 the inhabitants are obliged to use rain-water which they catch in cisterns.1  But this not being sufficient, several attempts were made to bring water thither from other places by aqueducts; and particularly about Mohammed&147;s time, Zobair, one of the principal men of the tribe of Koreish, endeavoured at a great expense to supply the city with water from Mount Arafat, but without success; yet this was effected not many years ago, being begun at the charge of a wife of Solimân the Turkish emperor.2  But long before this, another aqueduct had been made from a spring at a considerable distance, which was, after several years&147; labour, finished by the Khalîf al Moktader.3<o:p></o:p>    The soil about Mecca is so very barren as to produce no fruits but what are common in the deserts, though the prince or Sharîf has a garden well planted at his castle of Marbaa, about three miles westward from the city, where he usually resides.  Having therefore no corn or grain of their own growth, they are obliged to fetch it from other places;4 and Hashem, Mohammed&147;s great-grandfather, then prince of his tribe, the more effectually to supply them with provisions, appointed two caravans to set out yearly for that purpose, the one in summer, and the other in winter: 5 these caravans of purveyors are mentioned in the Korân.  The provisions brought by them were distributed also twice a year, viz., in the month of Rajeb, and at the arrival of the pilgrims.  They are supplied with dates in great plenty from the adjacent country, and with grapes from Tayef, about sixty miles distant, very few growing at Mecca.  The inhabitants of this city are generally very rich, being considerable gainers by the prodigious concourse of people of almost all nations at the yearly pilgrimage, at which time there is a great fair or mart for all kinds of merchandise.  They have also great numbers of cattle, and particularly of camels: however, the poorer sort cannot but live very indifferently in a place where almost every necessary of life must be purchased with money.  Notwithstanding this great sterility <o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p>    3  R.  Saadias in version.  Arab. Pentat. Sefer Juchasin. 135. b.              4  Gen. x. 30.             5  Gol. ad Alfrag. 82  See Gen. xxv. 15.<o:p></o:p> 6  Gol. ib. 98.  See Pitts&147; Account of the religion and manners of the Mohammedans, p. 96.                        7  Sharif al Edrisi apud Poc. Specim. 122.               8  Ibid.                        9  Gol. ad Alfragan. 99.              10  Sharif al Edrisi ubi supra, 124.                  11  Ibid. and Pitts ubi supra, p. 107.                            1  Gol. ad Alfrag. 99.                  2  Ibid.                        3  Sharif al Edrisi ubi supra.                      4  Idem ib.<o:p></o:p> 5  Poc. Spec. 51<o:p></o:p> <![if !supportEmptyParas]> <![endif]><o:p></o:p> near Mecca, yet you are no sooner out of its territory than you meet on all sides with plenty of good springs and streams of running water, with a great many gardens and cultivated lands.6<o:p></o:p>    The temple of Mecca, and the reputed holiness of this territory, will be treated of in a more proper place.<o:p></o:p>    Medina, which till Mohammed&147;s retreat thither was called Yathreb, is a walled city about half as big as Mecca,7 built in a plain, salt in many places, yet tolerably fruitful, particularly in dates, but more especially near the mountains, two of which, Ohod on the north, and Air on the south, are about two leagues distant.  Here lies Mohammed interred1 in a magnificent building, covered with a cupola, and adjoining to the east side of the great temple, which is built in the midst of the city.2<o:p></o:p>    The province of Tehâma was so named from the vehement heat of its sandy soil, and is also called Gaur from its low situation; it is bounded on the west by the Red Sea, and on the other sides by Hejâz and Yaman, extending almost from Mecca to Aden.3<o:p></o:p>    The province of Najd, which word signifies a rising country, lies between those of Yamâma, Yaman, and Hejâz, and is bounded on the east by Irak.4<o:p></o:p>    The province of Yamâma, also called Arûd from its oblique situation, in respect of Yaman, is surrounded by the provinces of Najd, Tehâma, Bahrein, Omân, Shihr, Hadramaut, and Saba.  The chief city is Yamâma, which gives name to the province: it was anciently called Jaw, and is particularly famous for being the residence of Mohammed&147;s competitor, the false prophet Moseilama.5<o:p></o:p>    The Arabians, the inhabitants of this spacious country, which they have possessed from the most remote antiquity, are distinguished by their own writers into two classes, viz., the old lost Arabians, and the present.<o:p></o:p> <span style="mso-spacer