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z x 2½½A69B96C18DmWherefore, when this wall was finished, Gog and Magog could not scale it, neither could they dig through it.cAc The commentators say the wall was built in this manner. They dug till they found water, and having laid the foundation of stone and melted brass, they built the super-structure of large pieces of iron, between which they laid wood and coals, till they equalled the height of the mountains; and then setting fire to the combustibles, by the help of large bellows, they made the iron red hot, and over it poured melted brass, which filling up the vacancies between the pieces of iron, rendereBd the whole work as firm as a rock. Some tell us that the whole was built of stones joined by cramps of iron, on which they poured melted brass to fasten them.1 1 Idem, &c. w y ½IBring me blocks of iron,"until when it filled the space between the mountain sides"Ply," said he, "your bellows,"until when he had made it red with heat (fire), he said,"Bring me molten brass that I may pour upon it."½A69B97C18D4And Dhu'lkarnein said, This is a mercy from my LORD:IVAnd Gog and Magog were not able to scale it, neither were they able to dig through it.½A69B98C18Dbut when the prediction of my LORD shall come to be fulfilled,d he shall reduce the wall to dust; and the prediction of my LORD is true.Ed That is, when the time shall come for Gog and Magog to break forth from their confinement; which shall happen sometime before the resurrection.2 2 See the Prelim. Disc. Sect. IV. p. 63.I*"This," said he, "is a mercy from my Lord:½A69B99C18DOn that day we will suffer some of them to press tumultuously like waves on others:e and the trumpet shall be sounded, and we will gather them in a body together. x } ½Ee These words represent either the violent irruption of Gog and Magog, or the tumultuous assembly of all creatures, men, genii, and brutes, at the resurrection.3 3 See ib. p. 67.IqBut when the promise of my Lord shall come to pass, he will turn it to dust; and the promise of my Lord is true."½A69B100C18D8And we will set hell on that day before the unbelievers;IOn that day we will let them dash like billows one over another; and there shall be a blast on the trumpet, and we will gather them together in a body.½A69B101C18DQwhose eyes have been veiled from my remembrance, and who could not hear my words.I;And we will set Hell on that day close before the infidels,½A69B102C18DDo the unbelievers think that I will not punish them, for that they take my servants for their protectors besides me? Verily we have prepared hell for the abode of the infidels.IEWhose eyes were veiled from my warning, and who had no power to hear.½A69B103C18 u w ½ABring me iron in large pieces, until it fill up the space between the two sides of these mountains. And he said to the workmen, Blow with your bellows, until it make the iron red hot as fire. And he said further, Bring me molten brass, that I may pour upon it. IHe said, "Better than your tribute is the might wherewith my Lord hath strengthened me; but help me strenuously, and I will set a barrier between you and them. } | ½IThey are those who believe not in the signs of the Lord, or that they shall ever meet him. Vain, therefore, are their works; and no weight will we allow them on the day of resurrection.J20 The form of this word in the Arabic, with the h in the second syllable and the final m, shews that the word was borrowed from the Hebrew, and not from the Greek or Syriac.½A69B107C18DhBut as for those who believe and do good works, they shall have the gardens of paradise for their abode:IrThis shall be their rewardHell.20 Because they were unbelievers, and treated my signs and my Apostles with scorn.J21 Observe in this expression the same admixture of the Semitic and Indo-Persian elements as was noticed above in the identification of Satans and Djinn, verse 48.½A69B108C18DIthey shall remain therein forever; they shall wish for no change therein.IyBut as for those who believe and do the things that are right, they shall have the gardens of Paradise21 for their abode:½A69B109C18 { ~ ½DSay, If the sea were ink to write the words of my LORD, verily the sea would fail, before the words of my LORD would fail; although we added another sea like unto it as a further supply.IJThey shall remain therein for ever: they shall wish for no change from it.½A69B110C18DSay, Verily I am only a man as ye are. It is revealed unto me that your GOD is one only GOD: let him therefore who hopeth to meet his LORD work a righteous work; and let him not make any other to partake in the worship of his LORD.FKitb-i-qn, part II, paragraph 148, p. 139 http://bahai-library.com/writings/bahaullah/iqan/iq-2.htm Kitb-i-qn, part II, paragraph 194, p. 178 http://bahai-library.com/writings/bahaullah/iqan/iq-2.htmGlLet him then who hopeth to attain the presence of his Lord work a righteous work. I am but a man like you.ISAY: Should the sea become ink, to write the words of my Lord, the sea would surely fail ere the words of my Lord would fail, though we brought its like in aid.½A58 y { b½D:Say, Shall we declare unto you those whose works are vain,IWhat! do the infidels think that they can take my servants as their patrons, beside Me? Verily, we have got Hell ready as the abode of the infidels.½A69B104C18Dmwhose endeavor in the present life hath been wrongly directed, and who think they do the work which is right?IESAY: Shall we tell you who they are that have lost their labour most?½A69B105C18DThese are they who believe not in the signs of their LORD, or that they shall be assembled before him; wherefore their works are vain, and we will not allow them any weight on the day of resurrection.IZWhose aim in the present life hath been mistaken, and who deem that what they do is right?½A69B106C18DzThis shall be their reward, namely, hell; for that they have disbelieved, and have held my signs and apostles in derision. | v½B0C19ISAY: In sooth I am only a man like you. It hath been revealed to me that your God is one only God: let him then who hopeth to meet his Lord work a righteous work: nor let him give any other creature a share in the worship of his Lord.½A58B0C19½A58B0C19D CHAPTER XIX.
A1 Comp. the first 37 verses of this Sura with Sura iii. 35-57 with reference to the different style adopted by Muhammad in the later Suras, probably for the purpose of avoiding the imputation of his being merely a poet, a sorcerer, or person possessed. Sura lii. 29, 30; xxi. 5; lxviii. 2, 51. This Sura is one of the fullest and earliest Koranic Gospel Histories, and was recited to the Nagash or King of thiopia, in the presence of the ambassadors of the Koreisch. His. 220; Caussin, i. 392;B Sprenger (Life of M.) p. 193. ½A58B0C19D$ENTITLED, MARY;g REVEALED AT MECCA.g ~ ½Ef Several circumstances relating to the Virgin Mary being mentioned in this chapter, her name was pitched upon for the title. g Except the verse of Adoration.ISURA XIX.1MARY [LVIII.]½A58B0C19D%IN THE NAME OF THE MOST MERCIFUL GOD.IMECCA.98 Verses½A58B1C19DYC. H. Y. A. S.h A COMMEMORATION of the mercy of thy LORD towards his servant Zacharias.iELh See the Prelim. Disc. Sect. III. p. 46, 47. i See chapter 3. p. 36, &c.I3In the Name of God, the Compassionate, the Merciful
A2 See Sura lxviii. I, p. 32. Golius conjectured that these letters represent coh ya'as, thus he counselled, and that they were added by some Jewish scribe. Sprenger (Journ. of As. Soc. of Bengal, xx. 280) arranges them as Ain, Sad, Kaf, Ha, Ya, and supposes them to be taken from the Arabic words for Aisa (Jesus) of the Nazarenes, King of the Jews. But we can hardly imagine that Muhammad would ascribe such a title to our Lord, and the word which Dr. Sprenger uses for Jews is not the form pe ½½A58B2C19D5When he called upon his LORD, invoking him in secret,IOKAF. HA. YA. AIN. SAD.2 A recital of thy Lord's mercy to his servant Zachariah;½A58B3C19D[and said, O LORD, verily my bones are weakened, and my head is become white with hoariness,I1When he called upon his Lord with secret calling,½A58B4C19DAand I have never been unsuccessful in my prayers to thee, O LORD.IWAnd said: "O Lord, verily my bones are weakened, and the hoar hairs glisten on my head,½A58B5C19DNBut now I fear my nephews, who are to succeed after me, for my wife is barren:AVj These were his brothers sons, who were very wicked men, and Zacharias was apprehensive lest, after his death, instead of confirming the people in the true religion, they should seduce them to idolatry.1 And some commentators imagine that he made this prayer in private, lest his nephews should overhear him. 1 Al Beidwi, Jallaloddin. VI8And never, Lord, have I prayed to thee with ill success. &½
Bculiar to the Koran. ½J;3 Lest they should desert the worship of the God of Israel.½A58B6C19Dwherefore, give me a successor of my own body from before thee; who may be my heir, and may be an heir of the family of Jacob;k and grant, O LORD, that he may be acceptable unto thee.Ak viz., In holiness and knowledge; or in the government and superintendence of the Israelites. There are some who suppose it is not the patriarch who is here meant, but another Jacob, the brother of Zacharias, or of Imrn Ebn Mthn, of the race of Solomon.2 2 Iidem. IEBut now I have fears for my kindred after me;3 and my wife is barren:½A58B7C19DiAnd the angel answered him, O Zacharias, verily we bring thee tidings of a son, whose name shall be John;IGive me, then, a successor as thy special gift, who shall be my heir and an heir of the family of Jacob: and make him, Lord, well pleasing to thee."½A58B8C19D9we have not caused any to bear the same name before him.l ; :DPthat he may deliver me from the mischief of those things which he hath created;pA&p i.e., From the mischiefs proceeding either from the perverseness and evil choice of those beings which have a power to choose, or the natural effects of necessary agents, as fire, poison, &c., the world being good in the whole, though evils may follow from those two causes.1 1 Al Beidwi. &I8SAY: I betake me for refuge to the Lord of the DAY BREAK;A6B3C113D7and from the mischief of the night, when it cometh on;qEYq Or, as the words may be rendered, From the mischief of the moon, when she is eclipsed.I&Against the mischiefs of his creation;½Ez During which she was not to speak to anybody, unless to acquaint them with the reason of her silence: and some suppose she did that by signs.IJEat then and drink, and be of cheerful eye:14 and shouldst thou see a man,½A58B28C19DSo she brought the child to her people, carrying him in her arms. And they said unto her, O Mary, now hast thou done a strange thing:I[Say,Verily, I have vowed abstinence to the God of mercy.To no one will I speak this day."½A58B29C19DRO sister of Aaron,a thy father was not a bad man, neither was thy mother a harlot. ½Aa Several Christian writers think the Korn stands convicted of a manifest falsehood in this particular, but I am afraid the Mohammedans may avoid the charge;1 as they do by several answers. Some say the Virgin Mary had really a brother named Aaron, who had the same father, but a different mother; others suppose Aaron the brother of Moses is here meant, but say Mary is called his sister, either because she was of the Levitical race (as by her being related to Elizabeth, it should seem shBKe was), or by way of comparison; others say that it was a different person of that name who was contemporary with her, and conspicuous for his good or bad qualities, and that they likened her to him either by way of commendation of of reproach,2 &c. 1 See chapter 3, p. 34, 35. 2 Al Zamakh., Al Beidwi. Jallaloddin, Yahya, &c. 9FcKitb-i-qn, part I, paragraph 59, p. 57 http://bahai-library.com/writings/bahaullah/iqan/iq-1.htm ½GTO sister of Aaron! Thy father was not a man of wickedness, nor unchaste thy mother. IoThen came she with the babe to her people, bearing him. They said, "O Mary! now hast thou done a strange thing!
A'15 The anachronism is probably only apparent. See Sura iii. 1, n. Muhammad may have supposed that this Aaron (or Harun) was the son of Imran and Anna. Or, if Aaron the brother of Moses be meant Mary may be called his sister, either because she was of the Levitical race, or by way of comparison. ' ½I{And the peace of God was on me the day I was born, and will be the day I shall die, and the day I shall be raised to life."½A58B36C19DIt is not meet for GOD, that he should have any son; GOD forbid! When he decreeth a thing, he only saith unto it, Be; and it is.I]This is Jesus, the son of Mary; this is a statement of the truth concerning which they doubt.J17 From the change in the rhyme, and from the more polemical tone of the following five verses, it may be inferred that they were added at a somewhat later period.½A58B37C19DUAnd verily GOD is my LORD and your LORD; wherefore, serve him: this is the right way.IuIt beseemeth not God to beget a son. Glory be to Him! when he decreeth a thing, He only saith to it, Be, and it Is.17½A58B38C19DYet the sectaries differ among themselves concerning Jesus; but woe be unto those who are unbelievers, because of their appearance at the great day.IPAnd verily, God is my Lord and your Lord; adore Him then. This is the right way. ½DAnd he hath made me blessed, wheresoever I shall be; and hath commanded me to observe prayer, and to give alms, so long as I shall live;IfIt said,16 "Verily, I am the servant of God; He hath given me the Book, and He hath made me a prophet;½A58B33C19DUand he hath made me dutiful towards my mother, and hath not made me proud or unhappy.IrAnd He hath made me blessed wherever I may be, and hath enjoined me prayer and almsgiving so long as I shall live;½A58B34C19D~And peace be on me the day whereon I was born, and the day whereon I shall die, and the day whereon I shall be raised to life.IOAnd to be duteous to her that bare me: and he hath not made me proud, depraved.½A58B35C19DPThis was JESUS, the son of Mary; the Word of truth,c concerning whom they doubt.Elc This expression may either be referred to JESUS, as the Word of GOD; or to the account just given of him. {¾ DAnd do thou forewarn them of the day of sighing, when the matter shall be determined, while they are now sunk in negligence, and do not believe.F19:39-40 (cont.) Memorials of the Faithful (within pp. 191-204, Thirih) http://bahai-library.com/writings/abdulbaha/mf/sec-69.htmlI|Make them hear, make them behold the day when they shall come before us! But the offenders this day are in a manifest error.¾A58B41C19DiVerily we will inherit the earth, and whatever creatures are therein;e and unto us shall they all return.Ede i.e., Alone surviving, when all creatures shall be dead and annihilated. See chapter 15, p. 192.FSelections from the Writings of the Bb (2 Excerpts from the Qayymu'l-Asm, Chapter I, within pp. 42-43) http://bahai-library.com/writings/bab/swb/4/sec-4.htmlG\cf BWC: ...We, by the leave of God, the All-Wise, inherit the earth and all who are upon it, ½A58B39C19DDo thou cause them to hear, and do thou cause them to see,d on the day whereon they shall come unto us to be judged: but the ungodly are this day in a manifest error.Ad These words are variously expounded; some taking them to express admiration4 at the quickness of those senses in the wicked, at the day of judgment, when they shall plainly perceive the torments prepared for them, though they have been deaf and blind in this life; and others supposing the words contain a threat to the unbelievers, of what they shall then hear and see; or else a command to Mohammed to lay before them the terrors of that day.5 4 See chapter 18, p. 220. 5 Al Beidwi. F{19:39-40 Memorials of the Faithful (within pp. 191-204, Thirih) http://bahai-library.com/writings/abdulbaha/mf/sec-69.htmlIBut the Sects have fallen to variance among themselves about Jesus: but woe, because of the assembly of a great day, to those who believe not!¾ A58B40C19 ¾IQMake mention also in the Book of Abraham; for he was a man of truth, a Prophet.18¾A58B44C19DO my father, verily a degree of knowledge hath been bestowed on me, which hath not been bestowed on thee: wherefore follow me; I will lead thee into an even way.IWhen he said to his Father, "O my Father! why dost thou worship that which neither seeth nor heareth, nor profiteth thee aught?¾A58B45C19DIO my father, serve not Satan; for Satan was rebellious unto the Merciful.IO my Father! verily now hath knowledge come to me which hath not come to thee. Follow me thereforeI will guide thee into an even path.¾A58B46C19DzO my father, verily I fear lest a punishment be inflicted on thee from the Merciful, and thou become a companion of Satan.INO my Father! worship not Satan, for Satan is a rebel against the God of Mercy.¾A58B47C19DHis father answered, Dost thou reject my gods, O Abraham? If thou forbear not, I will surely stone thee: wherefore leave me for a long time. ¾IvO my Father! indeed I fear lest a chastisement from the God of Mercy light upon thee, and thou become Satan's vassal."¾A58B48C19DeAbraham replied, Peace be on thee: I will ask pardon for thee of my LORD; for he is gracious unto me.IHe said, "Castest thou off my Gods, O Abraham? If thou forbear not, I will surely stone thee. Begone from me for a length of time."¾ A58B49C19DAnd I will separate myself from you, and from the idols which ye invoke besides GOD; and I will call upon my LORD; it may be that I shall not be unsuccessful in calling on my LORD, as ye are in calling upon them.I^He said, "Peace be on thee! I will pray my Lord for thy forgiveness, for he is gracious to me:¾
A58B50C19DAnd when he had separated himself from them, and from the idols which they worshipped besides GOD,g we gave him Isaac and jacob; and we made each of them a prophet,E0g By flying to Harrn, and thence to Palestine. ¾IWarn them of the day of sighing when the decree shall be accomplished, while they are sunk in heedlessness and while they believe not.¾A58B42C19D_And remember Abraham in the book of the Koran; for he was one of great veracity, and a prophet.I\Verily, we will inherit the earth and all who are upon it. To us shall they be brought back.
A18 The title Nabi, prophet, is used of Abraham, Isaac, and Jacob, as depositaries of the worship of the one true God, but with a mission restricted to their own families; whereas Houd, Saleh, Shoaib, etc., are designated as (Resoul) apostles and envoys, charged with a more extended mission to the tribes of Arabia. In Moses, Jesus, and Muhammad, etc., are united the office and gift both of prophet (nabi) and apostle (resoul). ¾A58B43C19DWhen he said unto his father, O my father,f why dost thou worship that which heareth not, neither seeth, nor profiteth thee at all?E f See chapter 6, p. 95, &c. ¾
Ei Or, as some expound it, And we raise him on high; for, say they, he was raised to so great an elevation, that he heard the creaking of the pen writing on the table of GODS decrees.1 1 Idem.IgAnd commemorate Moses in "the Book;" for he was a man of purity: moreover he was an Apostle, a Prophet:¾A58B54C19DSAnd we gave him, through our mercy, his brother Aaron a prophet, for his assistant.IlFrom the right side of the mountain we called to him, and caused him to draw nigh to us for secret converse:¾A58B55C19DjRemember also Ismael in the same book; for he was true to his promise,j and was an apostle, and a prophet.A j Being celebrated on that account; and particularly for his behaving with that resignation and constancy which he had promised his father, on his receiving GODS command to sacrifice him;2 for the Mohammedans say it was Ismael, and not Isaac, whom he was commanded to offer. 2 Idem. ¾IAAnd we bestowed on him in our mercy his brother Aaron, a Prophet.¾A58B56C19DeAnd he commanded his family to observe prayer, and to give alms; and he was acceptable unto his LORD.IdAnd commemorate Ismael in "the Book;" for he was true to his promise, and was an Apostle, a Prophet;¾A58B57C19DNAnd remember Edrisk in the same book; for he was a just person, and a prophet:Ak Or Enoch, the great-grandfather of Noah, who had that surname from his great knowledge; for he was favoured with no less than thirty books of divine revelations, and was the first who wrote with a pen, and studied the sciences of astronomy and arithmetic, &c.3 3 Idem, Jallaloddin, &c. The learned Bartolocci endeavours to show, from the testimonies of the ancient Jews, that Enoch, surnamed Edris, was a very different person from the Enoch of Moses, and many ages younger.4 4 BartolB1. Bibl. Rabb. part 2, p. 845. 5 Iidem, Abulfeda. ¾F19:57-58 Tablets of Bahullh Revealed After the Kitb-i-Aqdas (Lawh-i-Hikmat (Tablet of Wisdom), within pp. 135-152) http://bahai-library.com/writings/bahaullah/tb/8.htmlGMBWC: And commemorate drs in the Book; for he was a man of truth, a Prophet;IWAnd he enjoined prayer and almsgiving on his people, and was well pleasing to his Lord.J20 Enoch. Beidhawi derives the name Edris from the Ar. darasa, to search out, with reference to his knowledge of divine mysteries. The Heb. Enoch, in like manner, means initiated.¾A58B58C19D$and we exalted him to a high place.lA~l Some understand by this the honour of the prophetic office, and his familiarity with GOD; but others suppose his translation is here meant: for they say that he was taken up by GOD into heaven at the age of three hundred and fifty, having first suffered death, and been restored to life; and that he is now alive in one of the seven heavens, or in paradise.5 5 Iidem, Abulfeda. ~ ¾
IBut I will separate myself from you, and the gods ye call on beside God, and on my Lord will I call. Haply, my prayers to my Lord will not be with ill success."¾ A58B51C19Dand we bestowed on them, through our mercy, the gift of prophecy, and children and wealth; and we caused them to deserve the highest commendations.hE6h Literally, We granted them a lofty tongue of truth.IAnd when he had separated himself from them and that which they worshipped beside God, we bestowed on him Isaac and Jacob, and each of them we made a prophet:J)19 Made them to be highly praised. Beidh.¾ A58B52C19DlAnd remember Moses in the book of the Koran: for he was sincerely upright, and was an apostle and a prophet.IWAnd we bestowed gifts on them in our mercy, and gave them the lofty tongue of truth."19¾
A58B53C19D|And we called unto him from the right side of Mount Sinai, and caused him to draw near, and to discourse privately with us.i F¾¾A58B60C19Dbut a succeeding generation have come after them, who neglect prayer, and follow their lusts; and they shall surely fall into evil: AKThese are they among the prophets of the posterity of Adam, and among those whom we bare with Noah, and among the posterity of Abraham and Israel, and among those whom we have guided and chosen, to whom God hath shewed favour. When the signs of the God of Mercy were rehearsed to them, they bowed them down worshipping and weeping. K¾A58B61C19Dexcept him who repenteth, and believeth, and doth that which is right; these shall enter paradise, and they shall not in the least be wronged:IBut others have come in their place after them: they have made an end of prayer, and have gone after their own lusts; and in the end they shall meet with evil:¾A58B62C19 ¾AIThese are they unto whom GOD hath been bounteous, of the prophets of the posterity of Adam, and of those whom we carried in the ark with Noah; and of the posterity of Abraham, and of Israel, and of those whom we have directed and chosen. When the signs of the Merciful were read unto them, they fell down, worshipping, and wept: II)And we uplifted him to a place on high.21 ¾Dgardens of perpetual abode shall be their reward, which the Merciful hath promised unto his servants, as an object of faith; for his promise will surely come to be fulfilled.I~Save those who turn and believe and do that which is right, these shall enter the Garden, and in nought shall they be wronged:J22 Maracci and Beidhawi, in absentid. Sale, as an object of faith. Beidhawi ad f. in reward for their secret faith. Ullmann fr die verborgene Zukunft.¾A58B63C19DTherein shall they hear no vain discourse, but peace;m and their provision shall be prepared for them therein morning and evening.Egm i.e., Words of peace and comfort; or the salutations of the angels,1 &c. 1 See chapter 10, p. 151.IThe Garden of Eden, which the God of Mercy hath promised to his servants, though yet unseen:22 for his promise shall come to pass:¾A58B64C19DdThis is paradise, which we will give for an inheritance unto such of our servants as shall be pious. Z¾IqNo vain discourse shall they hear therein, but only "Peace;" and their food shall be given them at morn and even:¾A58B65C19DWe descend not from heaven, unless by the command of thy LORD: unto him belongeth whatsoever is before us, and whatsoever is behind us, and whatsoever is in the intermediate space; neither is thy LORD forgetful of thee.nAn These are generally supposed to have been the words of the angel Gabriel, in answer to Mohammeds complaint for his long delay of fifteen, or, according to another tradition, of forty days, before he brought him instructions what solution he should give to the questions which had been asked him concerning the sleepers, Dhulkarnein, and the spirit.2 Others, however, are of opinion that they are the words which the godly will use at their entrance into paradise; and that their meaning i ¾¾A58B66C19DHe is the LORD of heaven and earth, and of whatsoever is between them: wherefore worship him, and be constant in his worship. Dost thou know any named like him?oEKo That is, Deserving, or having a right to the name and attributes of GOD.IWe23 come not down from Heaven but by thy Lord's command. His, whatever is before us and whatever is behind us, and whatever is between the two! And thy Lord is not forgetful,Jf24 The idolaters called their deities Gods, but as Polytheists were unused to the singular Allah, God.¾A58B67C19D_Man saith,p After I shall have been dead, shall I really be brought forth alive from the grave?Egp Some suppose a particular person is here meant, namely, Obba Ebn Khalf.4 4 See chapter 16, p. 195.ILord of the Heavens and of the Earth, and of all that is between them! Worship Him, then, and abide thou steadfast in his worship. Knowest thou any other of the same name?24¾ A58B68C19 ¾F19:57-58 (cont.) Tablets of Bahullh Revealed After the Kitb-i-Aqdas (Lawh-i-Hikmat (Tablet of Wisdom), within pp. 135-152) http://bahai-library.com/writings/bahaullah/tb/8.htmlG,BWC: And we uplifted him to a place on high.ILAnd commemorate Edris20 in "the Book;" for he was a man of truth, a Prophet:
AY21 Comp. Gen. v. 24, and the tract Derek Erez in Midr. Jalkut, c. 42, where Enoch is reckoned among the nine according to other Talmudists, thirteen (Schroeder's Talm. und Rabb. Judenthum)individuals who were exempted from death and taken straight to Paradise. It should be observed that both here and Sura xxi. 85, Edris is named after Ismael. Y¾A58B59C19 ¾Bs, We take up our abode here at the command and through the mercy of God alone, who ruleth all things, past, future, and present; and who is not forgetful of the works of his servants.3 2 See before, p. 118, 119. 3 Al Beidwi. IWThis is the Paradise which we will make the heritage of those our servants who fear us.J23 This verse is to be understood as an answer on the part of Gabriel to Muhammad's complaints of the long intervals between the revelations. = ¾ D ¾ I ¾ I ¾#D ¾&I ¾(A ¾,J ¾0D ¾2A ¾6D ¾8I ¾;I ¾>B ¾CI ¾GA ¾JD ¾NI ¾RI ¾VD ¾[J ¾]A ¾eE ¾fB ¾hA ¾lI ¾pA ¾tI ¾wD ¾yD ¾|I ¾I ¾D ¾I ¾A ¾D ¾I ¾I ¾D ¾A C
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A ¾E ¾J ¾E ¾D ¾A ¾A ¾D ¾I ¾E ¾ ¾E ¾A ¾D ¾I ¾D ¾D ¾E ¾D ¾A ¾I ¾G ¾D ¾F
¾I ¾D ¾D ¾D
¾I ¾D ¾D |¾ DJDoth not man remember that we created him heretofore, when he was nothing?INMan saith: "What! after I am dead, shall I in the end be brought forth alive?"¾ A58B69C19DBut by thy LORD we will surely assemble them and the devils to judgment;q then will we set them round about hell on their knees:Eyq It is said that every infidel will appear, at the day judgment, chained to the devil who seduced him.5 5 Al Beidwi.IHDoth not man bear in mind that we made him at first, when he was nought?¾ A58B70C19D{afterwards we will draw forth from every sect such of them as shall have been a more obstinate rebel against the Merciful;rEr Hence, says al Beidwi, it appears that GOD will pardon some of the rebellious people. But perhaps the distinguishing the unbelievers into different classes, in order to consign them to different places and degrees of torment, is here meant. ¾ I}And I swear by thy Lord, we will surely gather together them and the Satans: then will we set them on their knees round Hell:¾ A58B71C19DEand we best know which of them are more worthy to be burned therein.sEs viz., The more obstinate and perverse, and especially the heads of sects, who will suffer double punishment for their own errors and their seducing of others.IrThen will we take forth from each band those of them who have been stoutest in rebellion against the God of Mercy:¾ A58B72C19DjThere shall be none of you but shall approach near the same:t this is an established decree with thy LORD.AYt For the true believers must also pass by or through hell, but the fire will be damped and the flames abated, so as not to hurt them, though it will lay hold on the others. Some, however, suppose that the words intend no more than the passage over the narrow bridge, which is laid over hell.6 6 Idem. See the Prelim. Disc. Sect. IV. p. 71. Y ¾ I>Then shall we know right well to whom its burning is most due:JL25 Even the pious on their way to Paradise are to pass the confines of Hell.¾!A58B73C19DqAfterwards we will deliver those who shall have been pious, but we will leave the ungodly therein on their knees.I^No one is there of you who shall not go down unto it25This is a settled decree with thy Lord¾"A58B74C19DWhen our manifest signs are read unto them, the infidels say unto the true believers, Which of the two parties is in the more eligible condition, and formeth the more excellent assembly?uEu viz., Of us, or of you. When the Koreish were unable to produce a composition to equal the Korn, they began to glory in their wealth and nobility, valuing themselves highly on that account, and despising the followers of Mohammed.IfThen will we deliver those who had the fear of God, and the wicked will we leave in it on their knees.J 26 The Koreisch, or the Muslims.¾#A58B75C19 f¾&IUntil they see that with which they are threatened, whether it be some present chastisement, or whether it be "the Hour," and they shall then know which is in the worse state, and which the more weak in forces:¾'A58B79C19Dand the good works which remain forever are better in the sight of thy LORD than worldly possessions, in respect to the reward, and more eligible in respect to the future recompense.I9But God will increase the guidance of the already guided.¾(A58B80C19DvHast thou seen him who believeth not in our signs, and saith, I shall surely have riches and children bestowed on me?x ¾#DqBut how many generations have we destroyed before them, which excelled them in wealth, and in outward appearance?IAnd when our clear signs are rehearsed to them, the infidels say to those who believe: "Which of the two parties26 is in the best plight? and which is the most goodly company?"¾$A58B76C19DSSay, Whosoever is in error, the Merciful will grant him a long and prosperous life,IlBut how many generations have we brought to ruin before them, who surpassed them in riches and in splendour!¾%A58B77C19Duntil they see that with which they are threatened, whether it be the punishment of this life, or that of the last hour; and hereafter they shall know who is in the worse condition, and the weaker in forces.I^SAY: As to those who are in error, the God of Mercy will lengthen out to them a length of days¾&A58B78C19D8GOD shall more fully direct those who receive direction; ¾(¾)A58B81C19DtIs he acquainted with the secrets of futurity; or hath he received a covenant from the Merciful that it shall be so?I{Hast thou marked him who believeth not in our signs, and saith, "I shall surely have riches and children bestowed upon me?"¾*A58B82C19DlBy no means. We will surely write down that which he saith; and increasing we will increase his punishment;IYHath he mounted up into the secrets of God? Hath he made a compact with the God of Mercy?¾+A58B83C19Dxand we will be his heir as to that which he speaketh of,y and on the last day he shall appear before us alone and naked.E^y i.e., He shall be obliged to leave all his wealth and his children behind him at his death.IaNo! we will certainly write down what he saith, and will lengthen the length of his chastisement:¾,A58B84C19DLThey have taken other gods, besides GOD, that they may be a glory unto them.ILAnd we will inherit what he spake of, and he shall come before us all alone. ¾(Ax This passage was revealed on account of al As Ebn Wayel, who being indebted to Khabbb, when he demanded the money, refused to pay it, unless he would deny Mohammed; to which proposal Khabbb answered, that he would never deny that prophet, neither alive, nor dead, nor when he should be raised to life at the last day; therefore replied al As, when thou art raised again, come to me, for I shall then have abundance of riches, and children, and I will pay you.1 1 Idem, Jallaloddin. IAnd good works which abide, are in thy Lord's sight better in respect of guerdon, and better in the issue than all worldly good. p¾0DOn a certain day we will assemble the pious before the Merciful in an honourable manner, as ambassadors come into the presence of a prince:I\Wherefore be not thou in haste with them;28 for a small number of days do we number to them.J\29 As ambassadors come into the presence of a prince. Sale. This is implied in the original.¾1A58B89C19DFbut we will drive the wicked into hell, as cattle are driven to water:IROne day we will gather the God-fearing before the God of Mercy with honours due:29¾2A58B90C19Dbthey shall obtain no intercession, except he only who hath received a covenant from the Merciful.b ¾,J27 Or, glory, strength.¾-A58B85C19DeBy no means. Hereafter shall they deny their worship;z and they shall become adversariesa unto them.Az viz., At the resurrection; when the idolaters shall disclaim their idols, and the idols their worshippers, and shall mutually accuse one another.2 2 See chapter 6, p. 90; chapter 10, p. 152, 153, &c. a Or, the contrary; that is to say, a disgrace instead of an honour. I9They have taken other gods beside God to be their help.27¾.A58B86C19DlDost thou not see that we send the devils against the infidels, to incite them to sin by their instigations?IYBut it shall not be. Those gods will disavow their worship and will become their enemies.¾/A58B87C19D}Wherefore be not in haste to call down destruction upon them; for we number unto them a determined number of days of respite.IRSeest thou not that we send the Satans against the Infidels to urge them into sin?J$28 To call down judgments upon them.¾0A58B88C19 ¾2Ab That is, except he who shall be a subject properly disposed to receive that favour, by having possessed Islm. Or, the words may also be translated, according to another exposition, They shall not obtain the intercession of any, except the intercession of him, &c. Or else, None shall be able to make intercession for others, except he who shall have received a covenant (or permission) from God; i.e., who shall be qualified for that office by faith, and good works, according to GODs prBqomise, or shall have special leave given him by GOD for that purpose.3 3 Al Beidwi. See chapter 2, p. 28, &c. _ILBut the sinners will we drive unto Hell, like flocks driven to the watering. ¾2¾3A58B91C19DRThey say, The Merciful hath begotten issue. Now have ye uttered an impious thing:IjNone shall have power to intercede, save he who hath received permission at the hands of the God of Mercy.¾4A58B92C19Dit wanteth little but that on occasion thereof the heavens be rent, and the earth cleave in sunder, and the mountains be overthrown and fall,FSelections from the Writings of the Bb (3 Excerpts from the Persian Bayn, II. 6, pp. 102-103) http://bahai-library.com/writings/bab/swb/5/sec-31.htmlGnBWC: Almost might the heavens be rent and the earth be cleft asunder and the mountains fall down in fragments.IWThey say: "The God of Mercy hath gotten offspring." Now have ye done a monstrous thing!¾5A58B93C19Dbfor that they attribute children unto the Merciful; whereas it becometh not GOD to beget children.IvAlmost might the very Heavens be rent thereat, and the Earth cleave asunder, and the mountains fall down in fragments,¾6A58B94C19 ¾6DVerily there is none in heaven or on earth but shall approach the Merciful as his servant. He encompasseth them by his knowledge and power, and numbereth them with an exact computation:IcThat they ascribe a son to the God of Mercy, when it beseemeth not the God of Mercy to beget a son!¾7A58B95C19Deand they shall all come unto him on the day of resurrection, destitute both of helpers and followers.IVerily there is none in the Heavens and in the Earth but shall approach the God of Mercy as a servant. He hath taken note of them, and numbered them with exact numbering:¾8A58B96C19DWBut as for those who believe and do good works, the Merciful will bestow on them love.cA c viz., The love of GOD and all the inhabitants of heaven. Some suppose this verse was revealed to comfort the Moslems who were hated and despised at Mecca, on account of their faith, by the promise of their gaining the love and esteem of mankind in a short time. ¾;I~How many generations have we destroyed before them! Canst thou search out one of them? or canst thou hear a whisper from them?¾A55B0C20D$ENTITLED, T. H.;d REVEALED AT MECCA.Ad The signification of these letters, which being prefixed to the chapter are therefore taken for the title, is uncertain.1 Some, however, imagine they stand for Ya rajol, i.e. O man! which interpretation, seeming not easily to be accounted for from the Arabic, is by a certain tradition deduced from the Ethiopic:2 or for Ta, i.e. tread; telling us that Mohammed, being employed in watching and prayer the night this passage was revealed, stood on one foot only, but was hereby commanded to ¾8IGAnd each of them shall come to Him, on the day of Resurrection, singly:¾9A58B97C19DVerily we have rendered the Koran easy for thy tongue, that thou mayest thereby declare our promises unto the pious, and mayest thereby denounce threats unto contentious people.I^But love will the God of Mercy vouchsafe to those who believe and do the things that be right.¾:A58B98C19DAnd how many generations have we destroyed before them? Dost thou find one of them remaining? Or dost thou hear so much as a whisper concerning them?FwMemorials of the Faithful (within pp. 9-13, Mull Al-Akbar) http://bahai-library.com/writings/abdulbaha/mf/sec-4.htmlG=cf. MG: No cry shalt thou hear from them, nor a whisper even.IVerily we have made this Koran easy and in thine own tongue, that thou mayest announce glad tidings by it to the God-fearing, and that thou mayest warn the contentious by it.¾;A55B0C20 ¾>¾?A55B0C20D%IN THE NAME OF THE MOST MERCIFUL GOD.IMECCA.135 Verses¾@A55B1C20DRT. H. WE have not sent down the Koran unto thee, that thou shouldest be unhappy;eA8e Either by reason of thy zealous solicitude for the conversion of the infidels, or thy fatiguing thyself by watching and other religious exercises; for, it seems, the Koreish urged the extraordinary fatigues he underwent in those respects, as the consequence of his having left their religion.3 3 Al Beidwi. 8I3In the Name of God, the Compassionate, the MercifulJN2 Freytag supposes these letters to mean, Hush! but see Sura lxviii. 1, p. 32.¾AA55B2C20D/but for an admonition unto him who feareth God:IATA. HA.2 Not to sadden thee have we sent down this Koran to thee,¾BA55B3C20DFbeing sent down from him who created the earth, and the lofty heavens.I%But as a warning for him who feareth;¾CA55B4C20D#The Merciful sitteth on his throne: ¾CIGIt is a missive from Him who hath made the earth and the lofty heavens!¾DA55B5C20D{unto him belongeth whatsoever is in heaven and on earth, and whatsoever is between them, and whatsoever is under the earth.I'The God of Mercy sitteth on his throne:¾EA55B6C20DIf thou pronounce thy prayers with a loud voice, know that it is not necessary in respect to God; for he knoweth that which is secret, and what is yet more hidden.IHis, whatsoever is in the heavens and whatsoever is in the earth, and whatsoever is between them both, and whatsoever is beneath the humid soil!J 3 Lit. if thou raise thy voice.¾FA55B7C20D;GOD! there is no GOD but he, he hath most excellent names.fE1f See chapter 7, p. 123, and chapter 17, p. 216.I^Thou needest not raise thy voice:3 for He knoweth the secret whisper, and the yet more hidden.¾GA55B8C20D1Hast thou been informed of the history of Moses?g ¾>B{ease himself by setting both feet to the ground. Others fancy the first letter stands for Tba, beatitude; and the latter for Hawiyat, the name of the lower apartment of hell. Tah is also an interjection commanding silence, and may properly enough be used in this place. 1 See the Prelim. Disc. Sect. III. p. 46, &c. 2 Moham. Ebn Abd al Baki, ex trad. Acrem Ebn Abi Sofian. iISURA XX.1TA. HA. [LV.] ¾GAQg The relation of the story of Moses, which takes up the greatest part of this chapter, was designed to encourage Mohammed, by his example, to discharge the prophetic office with firmness of mind, as being assured of receiving the like assistance from GOD: for it is said this chapter was one of the first that were revealed.4 4 Idem. QI7God! There is no God but He! Most excellent His titles! ¾G¾HA55B9C20DOWhen he saw fire, and said unto his family, Tarry ye here; for I perceive fire:I'Hath the history of Moses reached thee?¾IA55B10C20D_peradventure I may bring you a brand thereout, or may find a direction in our way by the fire.hAh The commentators say, that Moses having obtained leave of Shoaib, or Jethro, his father-in-law, to visit his mother, departed with his family from Midian towards Egypt; but coming to the valley of Towa, wherein Mount Sinai stands, his wife fell in labour, and was delivered of a son, in a very dark and snowy night; he had also lost his way, and his cattle were scattered from him; when on a sudden he saw a fire by the side of a mountain, which on his nearer approaching he found burning inB a green bush.1 1 Idem. IRWhen he saw a fire, and said to his family, "Tarry ye here, for I perceive a fire:Jl4 Lit. guidance. Moses had lost his way, say the Commentators, when journeying to Egypt to visit his mother.¾JA55B11C20 ¾JDLAnd when he was come near unto it, a voice called unto him, saying, O Moses,IEHaply I may bring you a brand from it, or find at the fire a guide."4¾KA55B12C20D[verily I am thy LORD: wherefore put off thy shoes;i for thou art in the sacred valley Towa.Ei This was a mark of humility and respect: though some fancy there was some uncleanness in the shoes themselves, because they were made of the skin of an ass not dressed.2 2 Idem.I3And when he came to it, he was called to, "O Moses!¾LA55B13C20D_And I have chosen thee; therefore hearken with attention unto that which is revealed unto thee.I^Verily, I am thy Lord:. therefore pull off thy shoes: for thou art in the holy valley of Towa.¾MA55B14C20DoVerily I am GOD; there is no god besides me; wherefore worship me, and perform thy prayer in remembrance of me.I?And I have chosen thee: hearken then to what shall be revealed.¾NA55B15C20D8Verily the hour cometh: I will surely manifest the same, ¾NIkVerily, I am God: there is no God but me: therefore worship me, and observe prayer for a remembrance of me.¾OA55B16C20DPthat every soul may receive its reward for that which it hath deliberately done.I1Verily the hour is coming:I all but manifest it¾PA55B17C20D}Let not him who believeth not therein, and who followeth his lust, prevent thee from believing in the same, lest thou perish.I3That every soul may be recompensed for its labours.¾QA55B18C20D,Now what is that in thy right hand, O Moses?IoNor let him who believeth not therein and followeth his lust, turn thee aside from this truth, and thou perish.¾RA55B19C20DxHe answered, It is my rod whereon I lean, and with which I beat down leaves for my flock; and I have other uses for it.jEj As to drive away wild beasts from my flock, to carry my bottle of water on, to stick up and hang my upper garment on to shade me from the sun; and several other uses enumerated by the commentators. ¾VDuAnd put thy right hand under thy left arm: it shall come forth white,m without any hurt. This shall be another sign:Em See chapter 7, p. 116.F`The Secret of Divine Civilization, p. 51 http://bahai-library.com/writings/abdulbaha/sdc/51.htmlIPHe said, "Lay hold on it, and fear not: to its former state will we restore it."¾WA55B24C20D1that we may show thee some of our greatest signs.I_"Now place thy right hand to thy arm-pit: it shall come forth white, but unhurt:another sign!¾XA55B25C20D/Go unto Pharaoh: for he is exceedingly impious.I0That We may shew thee the greatest of our signs.¾YA55B26C20D(Moses answered, LORD, enlarge my breast,I-Go to Pharaoh, for he hath burst all bounds."¾ZA55B27C20D2and make what thou hast commanded me easy unto me:I.He said, "O my Lord! enlarge my breast for me,¾[A55B28C20D and loose the knot of my tongue,I And make my work easy for me, ¾[J5 The Muhammadan Commentators tell how Moses when a child burnt his tongue with a live coal. The same story is found in Midr. Jalkut on Ex. c. 166, and in Shalsheleth Hakabalah, p. 5, b. Ed. Amsterd.¾\A55B29C20D$that they may understand my speech.nAn For Moses had an impediment in his speech, which was occasioned by the following accident. Pharaoh one day carrying him in his arms, when a child, he suddenly laid hold of his bear, and plucked it in a very rough manner, which put Pharaoh into such a passion, that he ordered him to be put to death: but Asia, his wife, representing to him that he was but a child, who could not distinguish between a burning coal and a ruby, he ordered the experiment to be made; and a live coal and a rubyB being set before Moses, he took the coal and put it into his mouth, and burnt his tongue; and thereupon he was pardoned. This is a Jewish story a little altered.5 5 Vide Shalsh. Hakkab, p. 11. I!And loose the knot of my tongue,5¾] ¾RI.Now, what is that in thy right hand, O Moses?"¾SA55B20C20D)God said unto him, Cast it down, O Moses.IySaid he, "It is my staff on which I lean, and with which I beast down leaves for my sheep, and I have other uses for it."¾TA55B21C20DGAnd he cast it down, and behold, it became a serpent,k which ran about.Eek Which was at first no bigger than the rod, but afterwards swelled to a prodigious size.3 3 Idem.I!He said, "Cast it down, O Moses!"¾UA55B22C20DTGod said, Take hold on it, and fear not:l we will reduce it to its former condition.El When Moses saw the serpent move about with great nimbleness, and swallow stones and trees, he was greatly terrified, and fled from it; but recovering his courage at these words of GOD, he had the boldness to take the serpent by the jaws.4 4 Idem.I?So he cast it down, and lo! it became a serpent that ran along.¾VA55B23C20 ¾]A55B30C20D'And give me a counselloro of my family,Elo The Arabic word is Wazr, which signifies one who has the chief administration of affairs under a prince.I#That they may understand my speech.J 6 Lit vizir.¾^A55B31C20Dnamely, Aaron my brother.I/And give me a counsellor6 from among my family,¾_A55B32C20DGird up my loins by him,IAaron my brother;J7 Or, strengthen my back.¾`A55B33C20D*and make him my colleague in the business:IBy him gird up my loins,7¾aA55B34C20D=that we may praise thee greatly, and may remember thee often;I$And make him a colleague in my work,¾bA55B35C20Dfor thou regardest us.I2That we may praise thee oft and oft remember thee,¾cA55B36C20D9God replied, Now hast thou obtained thy request, O Moses:IFor thou regardest us."¾dA55B37C20D=and we have heretofore been gracious unto thee, another time;I/He said, "O Moses, thou hast obtained thy suit:¾eA55B38C20DCwhen we revealed unto thy mother that which was revealed unto her,p `¾f¾gA55B40C20D+that thou mightest be bred up under my eye.I'Cast him into the ark:8 then cast him on the sea [the river], and the sea shall throw him on the shore: and an enemy to me and an enemy to him shall take him up.' And I myself have made thee an object of love,¾hA55B41C20A)When thy sister went and said, Shall I bring you unto one who will nurse the child?s So we returned thee unto thy mother, that her mind might be set at ease, and that she might not be afflicted. And thou slewest a soul, and we delivered thee from trouble;t and we proved thee by several trials:u ) ¾eEp The commentators are not agreed by what means this revelation was made; whether by private inspiration, by a dream, by a prophet, or by an angel.I5Already, at another time, have we showed thee favour,¾fA55B39C20Dsaying, Put him into the ark, and cast him into the river and the river shall throw him on the shore; and my enemy and his enemy shall take him and bring him up;q and I bestowed on thee love from me,rAq The commentators say, that his mother accordingly made an ark of the papyrus, and pitched it, and put in some cotton; and having laid the child therein, committed it to the river, a branch of which went into Pharaohs garden: that the stream carried the ark thither into a fishpond, at the head of which Pharaoh was then sitting, with his wife Asia, the daughter of Mozahem; and that the king, having commanded it to be taken up and opened, and finding in it a beautiful child, took a fancy ¾fBto it, and ordered it to be brought up.1 Some writers mention a miraculous preservation of Moses before he was put into the ark; and tell us, that his mother having hid him from Pharaohs officers in an oven, his sister, in her mothers absence, kindled a large fire in the oven to heat it, not knowing the child was there, but that he was afterwards taken out unhurt.2 1 Al Beidwi. 2 Abulfeda, &c. r That is, I inspired the love of thee into the hearts of those who saw thee, and particC!ularly into the heart of Pharaoh. I.When we spake unto thy mother what was spoken:J\8 The form of the word in the original is not the pure Hebraic, but the later Rabbinic form. ¾h¾iA55B42C20Dand afterwards thou didst dwell some yearsx among the inhabitants of Madian. Then thou camest hither according to our decree, O Moses;E x i.e., Ten.6 6 Al Beidwi. AWhen thy sister went and said, 'Shall I shew you one who will nurse him?'9 Then We returned thee to thy mother that her eye might be cheered, and that she might not grieve. And when thou slewest a person, We delivered thee from trouble, and We tried thee with other trial. ¾jA55B43C20D"and I have chosen thee for myself;IdFor years didst thou stay among the people of Midian; then camest thou hither by my decree, O Moses:¾kA55B44C20DYwherefore go thou and thy brothery with my signs; and be not negligent in remembering me.Ey Aaron being by this time come out to meet his brother, either by divine inspiration, or having notice of his design to return to Egypt.7 7 Idem.I"And I have chosen thee for Myself.¾lA55B45C20D2Go ye unto Pharaoh, for he is excessively impious: ¾hAs The Mohammedans pretend that several nurses were brought, but the child refused to take the breast of any, till his sister Miriam, who went to learn news of him, told them she would find a nurse, and brought his mother.3 3 Al Beidwi. t Moses killed an Egyptian, in defence of an Israelite, and escaped the danger of being punished for it, by flying to Midian, which was eight days journey distant from Mesr.4 The Jews pretend he was actually imprisoned for the fact, and condemned to Bbe beheaded, but that, when he should have suffered, his neck became as hard as ivory, and the sword rebounded on the executioner.5 4 Idem. 5 Shalsh Hakkab. p. 11. u For he was obliged to abandon his country and his friends, and to travel several days, in great terror and want of necessary provisions, to seek a refuge among strangers; and was afterwards forced to serve for hire, to gain a livelihood. I)That thou mightest be reared in mine eye.J#9 See Sura [lxxix.] xxviii. 11, 12. ¾lIFGo thou and thy brother with my signs and be not slack to remember me.¾mA55B46C20DSand speak mildly unto him; peradventure he will consider, or will fear our threats.F`The Secret of Divine Civilization, p. 53 http://bahai-library.com/writings/abdulbaha/sdc/53.htmlG#Speak ye to him with gentle speech.I/Go ye to Pharaoh, for he hath burst all bounds:¾nA55B47C20D{They answered, O LORD, verily we fear lest he be precipitately violent against us, or lest he transgress more exorbitantly.IGBut speak ye to him with gentle speech; haply he will reflect or fear."¾oA55B48C20DCGod replied, Fear not; for I am with you: I will hear and will see.IgThey said, "O our Lord! truly we fear lest he break forth against us, or act with exceeding injustice."¾pA55B49C20 k¾pAGo ye therefore unto him, and say, Verily we are the messengers of thy LORD: wherefore send the children of Israel with us, and do not afflict them. Now are we come unto thee with a sign from thy LORD: and peace be upon him who shall follow the true direction. IPHe said, "Fear ye not, for I am with you both. I will hearken and I will behold. ¾p¾qA55B50C20DVerily it hath been revealed unto us, that a punishment shall be inflicted on him who shall charge us with imposture, and shall turn back.IGo ye then to him and say, 'Verily we are Sent ones of thy Lord; send therefore the children of Israel with us and vex them not: now are we come to thee with signs from thy Lord, and, Peace shall be on him who followeth the right guidance.¾rA55B51C20DSAnd when they had delivered their message, Pharaoh said, Who is your LORD, O Moses?I{For now hath it been revealed to us, that chastisement shall be on him who chargeth with falsehood, and turneth him away."'¾sA55B52C20DnHe answered, Our LORD is he who giveth all things: he hath created them, and directeth them by his providence.I)And he said, "Who is your Lord, O Moses?"¾tA55B53C20DIPharaoh said, What therefore is the condition of the former generations?zE/z viz., As to happiness or misery after death. ¾tI[He said, "Our Lord is He who hath given to everything its form and then guideth it aright."
A&10 What is their condition after their death as to happiness or misery. Beidh. whom Sale follows. But the word state, which Mar. renders mens, refers rather to their creed. "How," enquires Pharaoh, "do you explain the fact that the generations of men have always practised a different worship?" &¾uA55B54C20D~Moses answered, The knowledge thereof is with my LORD, in the book of his decrees: my LORD erreth not, neither doth he forget.I;"But what," said he, "was the state of generations past?"10¾vA55B55C20DIt is he who hath spread the earth as a bed for you, and hath made you paths therein; and who sendeth down rain from heaven, whereby we cause various kinds of vegetables to spring forth:IoHe said, "The knowledge thereof is with my Lord in the Book of his decrees. My Lord erreth not, nor forgetteth.J11 Lit. pairs.¾wA55B56C20 ¾wDsaying, Eat of part, and feed your cattle with other part thereof. Verily herein are signs unto those who are endued with understanding.IHe hath spread the earth as a bed, and hath traced out paths for you therein, and hath sent down rain from Heaven, and by it we bring forth the kinds11 of various herbs:¾xA55B57C20DOut of the ground have we created you; and to the same will we cause you to return, and we will bring you forth from thence another time.F}Summons of the Lord of Hosts (Sriy-i-Mulk, paragraph 107) http://bahai-library.com/writings/bahaullah/slh/muluk.html#fnr.80GyFrom it (earth) have We created you, and unto it will We return you, and out of it will We bring you forth a second time.Ia'Eat ye, and feed your cattle.' Of a truth in this are signs unto men endued with understanding.J^12 The Midrasch Tanchumah on Ex. vii. gives a very similar dialogue between Pharaoh and Moses.¾yA55B58C20 ¾yDAnd we showed Pharaoh all our signs which we had empowered Moses to perform: but he accused him of imposture, and refused to believe;ItFrom it have we created you, and into it will we return you, and out of it will we bring you forth a second time."12¾zA55B59C20Dkand he said, Art thou come unto us that thou mayest dispossess us of our land by the enchantments, O Moses?I[And we shewed him all our signs: but he treated them as falsehoods, and refused to believe.¾{A55B60C20DVerily we will meet thee with the like enchantments; wherefore fix an appointment between us and thee; we will not fail it, neither shalt thou, in an equal place.ISHe said, "Hast thou come, O Moses, to drive us from our land by thine enchantments?¾|A55B61C20DvMoses answered, Let your appointment be on the day of your solemn feast;a and let the people be assembled in open day.E6a Which was probably the first day of their new year. ¾|ITherefore will we assuredly confront thee with like enchantments: so appoint a meeting between us and youwe will not fail it, we, and do not thouin a place alike for both."J 13 Lit. the day of ornament.¾}A55B62C20DAnd Pharaoh turned away from Moses, and gathered together the most expert magicians to execute his stratagem; and then came to the appointment.IaHe said, "On the feast day13 be your meeting, and in broad daylight let the people be assembled."¾~A55B63C20DHMoses said unto them, Woe be unto you! do not devise a lie against GOD,bEIb By saying the miracles performed in his name are the effects of magic.I>And Pharaoh turned away, and collected his craftsmen and came.¾A55B64C20DYlest he utterly destroy you by some judgment: for he shall not prosper who deviseth lies.I>Said Moses to them, "Woe to you! devise not a lie against God:¾A55B65C20D_And the magicians disputed concerning their affair among themselves, and discoursed in private: ~¾IUFor then will he destroy you by a punishment. They who have lied have ever perished."¾A55B66C20Dand they said, These two are certainly magicians: they seek to dispossess you of your land by their sorcery; and to lead away with them your chiefest and most considerable men.IBAnd the magicians discussed their plan, and spake apart in secret:¾A55B67C20DqWherefore collect all your cunning, and then come in order: for he shall prosper this day, who shall be superior.IThey said, "These two are surely sorcerers: fain would they drive you from your land by their sorceries, and lead away in their paths your chiefest men:¾A55B68C20DoThey said, O Moses, whether wilt thou cast down thy rod first, or shall we be the first who cast down our rods?IlSo muster your craft: then come in order: well this day shall it be for him, who shall gain the upper hand."¾A55B69C20 ¾I4We said, "Fear not, for thou shalt be the uppermost:¾A55B73C20DAnd the magicians, when they saw the miracle which Moses performed, fell down and worshipped, saying, We believe in the LORD of Aaron and of Moses.ICast forth then what is in thy right hand: it shall swallow up what they have produced: they have only produced the deceit of an enchanter: and come where he may, ill shall an enchanter fare."¾A55B74C20A]Pharaoh said unto them, Do ye believe in him before I give you permission? Verily this is your master, who hath taught you magic. But I will surely cut off your hands and your feet on the opposite sides; and I will crucify you on trunks of palm-trees:d and ye shall know which of us is more severe in punishing, and can longer protract your pains. ]E d See Ibid.IfAnd the magicians fell down and worshipped. They said, "We believe in the Lord of Aaron and of Moses."J14 In punishing. Beidh.¾A55B75C20 ¾DHe answered, Do ye cast down your rods first. And behold, their cords and their rods appeared unto him, by their enchantment, to run about like serpents;cEc They rubbed them over with quicksilver, which being wrought upon by the heat of the sun, caused them to move.1 See chapter 7, p. 116. 1 Idem.I[They said, "O Moses, wilt thou first cast down thy rod, or shall we be the first who cast?"¾A55B70C20D,wherefore Moses conceived fear in his heart.IsHe said, "Yes, cast ye down first." And lo! by their enchantment their cords and rods seemed to him as if they ran.¾A55B71C20D;But we said unto him, Fear not; for thou shalt be superior:I-And Moses conceived a secret fear within him.¾A55B72C20Dtherefore cast down the rod which is in thy right hand; and it shall swallow up the seeming serpents which they have made: for what they have made is only the deceit of an enchanter; and an enchanter shall not prosper, withersoever he cometh. ¾¾A55B76C20DVerily whosoever shall appear before his LORD on the day of judgment, polluted with crimes, shall have hell for his reward; he shall not die therein, neither shall he live. AnThey said, "We will not have more regard to thee than to the clear tokens which have come to us, or than to Him who hath made us: doom the doom thou wilt: Thou canst only doom as to this present life: of a truth we have believed on our Lord that he may pardon us our sins and the sorcery to which thou hast forced us, for God is better, and more abiding than thou.15 n¾A55B77C20DBut whoever shall appear before him, having been a true believer, and shall have worked righteousness, for these are prepared the highest degrees of happiness;IAs for him who shall come before his Lord laden with crimefor him verily is Hell: he shall not die in it and he shall not live.¾A55B78C20 ¾Dnamely, gardens of perpetual abode,e which shall be watered by rivers; they shall remain therein forever: and this shall be the reward of him who shall be pure.E:e Literally, gardens of Eden; see chapter 9, p. 142, 143.IjBut he who shall come before Him, a believer, with righteous works,these! the loftiest grades await them:
A16 As the garden is said in Sura lxxxviii. to be lofty in point of situation, this frequently recurring phrase may mean that rivers run at its base. The Commentators, however, generally understand it to imply that the rivers flow beneath its shades or pavilions. ¾A55B79C20DAnd we spake by revelation unto Moses, saying, Go forth with my servants out of Egypt by night; and smite the waters with thy rod, and make them a dry path through the sea:fEf The expositors add, that the sea was divided into twelve separate paths, one for each tribe:1 a fable borrowed from the Jews.2 1 Idem, Abulfed. in Hist. 2 Vide R. Eliezer, Pirke, chapter 42. r ¶XAk This was at the battle of Ohod, a mountain about four miles to the north of Medina. The Koreish, to revenge their loss at Bedr,1 the next year being the third of the Hejra, got together an army of 3,000 men, among whom there were 200 horse, and 700 armed with coats of mail. These forces marched under the conduct of Abu Sofin and sat down at Dhulholeifa, a village about six miles from Medina. Mohammed, being much inferior to his enemies in numbers, at first determined to keep himselBf within the town, and receive them there; but afterwards, the advice of some of his companions prevailing, he marched out against them at the head of 1,000 men (some say he had 1,050 men, others but 900), of whom 100 were armed with coats of mail, but he had no more than one horse, besides his own, in his whole army. With these forces he formed a camp in a village near Ohod, which mountain he contrived to have on his back; and the better to secure his men from being surrounded, he placed t¾AThey answered, We will by no means have greater regard unto thee than unto those evident miracles which have been shown us, or than unto him who hath created us. Pronounce therefore that sentence against us which thou art about to pronounce: for thou canst only give sentence as to this present life. Verily we believe in our LORD, that he may forgive us our sins, and the sorcery which thou hast forced us to exercise: for GOD is better to reward, and more able to prolong punishment than thBou. ADSaid Pharaoh, "Believe ye on him ere I give you leave? He, in sooth, is your Master who hath taught you magic. I will therefore cut off your hands and your feet on opposite sides, and I will crucify you on trunks of the palm, and assuredly shall ye learn which of us is severest in punishing, and who is the more abiding."14 DJ15 To recompense. Beidh. ¾IGardens of Eden, beneath whose trees16 the rivers flow: therein shall they abide for ever. This, the reward of him who hath been pure."¾A55B80C20DIbe not apprehensive of Pharaoh's overtaking thee; neither be thou afraid.IiThen revealed we to Moses, "Go forth by night with my servants and cleave for them a dry path in the sea;¾A55B81C20DAnd when Moses had done so, Pharaoh followed them with his forces; and the waters of the sea overwhelmed them. And Pharaoh caused his people to err, neither did he direct them aright.I7Fear not thou to be overtaken, neither be thou afraid."JJ17 Lit. and there overwhelmed them of the sea that which overwhelmed them.¾A55B82C20DThus, O children of Israel, we delivered you from your enemy; and we appointed you the right side of Mount Sinai to discourse with Moses and to give him the law; and we caused manna and quails to descend upon you,gEg See chapter 2, p. 7. ¾DNWhat hath caused thee to hasten from thy people, O Moses, to receive the law?iAi For Moses, it seems, outwent the seventy elders, who had been chosen, in obedience to the divine command, to accompany him to the mount,3 and appeared before GOD while they were at some, though no great, distance behind him. 3 See chapter 2, p. 6, 7; chapter 7, p. 120, &c. I}Surely however will I forgive him who turneth to God and believeth, and worketh righteousness, and then yieldeth to guidance.J218 The 70 elders who were to have accompanied him.¾A55B86C20DHe answered, These follow close on my footsteps; but I have hastened unto thee, O LORD, that thou mightest be well pleased with me.IABut what hath hastened thee on apart from thy people,18 O Moses?"¾A55B87C20DyGod said, We have already made a trial of thy people, since thy departure;j and al Smerik hath seduced them to idolatry. ¾IAnd Pharaoh followed them with his hosts, and the whelming billows of the sea overwhelmed them,17 for Pharaoh misled his people, and did not guide them.¾A55B83C20Dsaying, Eat of the good things which we have given you for food; and transgress not therein,h lest my indignation fall on you; and on whomsoever my indignation shall fall, he shall go down headlong into perdition.E1h By ingratitude, excess, or insolent behaviour.IO children of Israel! we rescued you from your foes; and We appointed a meeting with you on the right side of the mountain; and We caused the manna and the quail to descend upon you:¾A55B84C20DBut I will be gracious unto him who shall repent and believe, and shall do that which is right; and who shall be rightly directed.I"Eat," said We, "of the good things with which we have supplied you; but without excess, lest my wrath fall upon you; for on whom my wrath doth fall, he perisheth outright.¾A55B85C20 ¾Aj They continued in the worship of the true GOD for the first twenty days of Mosess absence, which, by taking the nights also into their reckoning, they computed to be forty, and at their expiration concluded they had stayed the full time which Moses had commanded them, and so fell into the worship of the golden calf.4 4 Al Beidwi. k This was not his proper name, but he had this appellation because he was of a certain tribe among the Jews called Samaritans (wherein the Mohammedans sBtrangely betray their ignorance in history); though some say he was a proselyte, but a hypocritical one, and originally of Kirmn, or some other country. His true name was Moses, or Msa, Ebn Dhafar.5 Selden is of opinion that this person was no other than Aaron himself, (who was really the maker of the calf), and that he is here called al Smeri, from the Hebrew verb shamar, to keep;1 because he was the Keeper or Guardian of the children of Israel during his brothers absence in the mou ¾¾A55B88C20DTWherefore Moses returned unto his peoplel in great wrath, and exceedingly afflicted.Eml viz., After he had completed his forty days stay in the mount, and had received the law.2 2 Al Beidwi.F20:87-98 (cont.) Tablets of Bahullh Revealed After the Kitb-i-Aqdas (Lawh-i-Maqsd, paragraph 78, within pp. 159-191) http://bahai-library.com/writings/bahaullah/tb/10.htmlIrHe said, "Of a truth now have we proved thy people since thou didst leave them, and Samiri19 had led them astray."¾A55B89C20AAnd he said, O my people, had not your LORD promised you a most excellent promise?m Did the time of my absence seem long unto you? Or did ye desire that indignation from your LORD should fall on you, and therefore failed to keep the promise which ye made me? EYm i.e., The law, containing a light and certain direction to guide you in the right way. ¾
A19 That is, the Samaritan. This rendering, which is probably the true explanation of the word Samiri, involves a grievous ignorance of history on the part of Muhammad. Selden (de diis Syr. Syn. i. ch. 4) supposes that Samiri is Aaron himself, the Shomeer, or keeper of Israel during the absence of Moses. Many Arabians identify him with the Micha of Judges xvii. who is said to have assisted in making the calf (Raschi, Sanhedr. 102, 2 Hottinger Hist. Orient. p. 84). Geiger suggests that SamirBi may be a corruption of Samael. See next note. But it is probable that the name and its application in the present instance, is to be traced to the old national feud between the Jews and Samaritans. See De Sacy, Chrestom. i. p. 189, who quotes Abu Rihan Muhammad as stating that the Samaritans were called Al-limsahsit, the people who say, "Touch me not" (v. 97, below), and Juynboll Chron. Sam. (Leid. 1848) p. 113. Sale also mentions a similar circumstance of a tribe of Samaritan Jews dwell ¾Cnt; which is a very ingenious conjecture, not absolutely inconsistent with the text of the Korn (though Mohammed seems to have mistaken al Smeri for the name of a different person), and offers a much more probable origin of that appellation, than to derive it, as the Mohammedans do, from the Samaritans, who were not formed into a people, nor bore that name till many ages after. 5 Idem. 1 Selden, de Diis Syris, Synt. I, chapter 4. F20:87-98 Tablets of Bahullh Revealed After the Kitb-i-Aqdas (Lawh-i-Maqsd, paragraph 78, within pp. 159-191) http://bahai-library.com/writings/bahaullah/tb/10.htmlI{He said, "They are hard on my footsteps: but to thee, O Lord, have I hastened, that thou mightest be well pleased with me."
A C I <D E
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C)ing on one of the islands in the Red Sea. ¾F20:87-98 (cont.) Tablets of Bahullh Revealed After the Kitb-i-Aqdas (Lawh-i-Maqsd, paragraph 78, within pp. 159-191) http://bahai-library.com/writings/bahaullah/tb/10.htmlI5And Moses returned to his people, angered, sorrowful.¾A55B90C20AThey answered, We have not failed in what we promised thee of our own authority; but we were made to carry in several loads of gold and silver, of the ornaments of the people,n and we cast them into the fire; and in like manner al Smeri also cast in what he had collected, and he produced unto them a corporeal calf,o which lowed. And al Smeri and his companions said, This is your god, and the god of Moses; but he hath forgotten him, and is gone to seek some other. Q¾¾A55B91C20DyDid they not therefore see that their idol returned them no answer, and was not able to cause them either hurt or profit?F20:87-98 (cont.) Tablets of Bahullh Revealed After the Kitb-i-Aqdas (Lawh-i-Maqsd, paragraph 78, within pp. 159-191) http://bahai-library.com/writings/bahaullah/tb/10.html AJThey said, "Not of our own accord have we failed in the promise to thee, but we were made to bring loads of the people's trinkets, and we threw them into the fire and Samiri likewise cast them in, and brought forth to them a corporeal lowing20 calf: and they said, "This is your God and the God of Moses, whom he hath forgotten."' J¾A55B92C20DAnd Aaron had said unto them before, O my people, verily ye are only proved by this calf; for your LORD is the Merciful: wherefore, follow me, and obey my command. ¾An These ornaments were rings, bracelets, and the like, which the Israelities had borrowed of the Egyptians, under pretence of decking themselves out for some feast, and had not returned to them; or, as some think, what they had stripped from the dead bodies of the Egyptians, cast on shore by the sea: and al Sameri, conceiving them unlawful to be kept, and the occasion of much wickedness, persuaded Aaron to let him collect them from the people; which being done, he threw them all into the Bfire, to melt them down into one mass.3 It is observable, that the Mohammedans generally suppose the cast metals coming forth in the shape of a calf, was beside the expectation of al Sameri, who had not made a mould of that figure: and that when Aaron excuses himself to his brother, in the pentateuch, he seems as if he would persuade him it was an accident.4 3 Idem. Vide DHerbel. Bibl. Orient. p. 650, and Kor. chapter 2, p. 6, &c. 4 See Exod. xxxii. 24. o See chapter 7, p. 119, no S¾Cte n. F20:87-98 (cont.) Tablets of Bahullh Revealed After the Kitb-i-Aqdas (Lawh-i-Maqsd, paragraph 78, within pp. 159-191) http://bahai-library.com/writings/bahaullah/tb/10.htmlIHe said, "O my people! did not your Lord promise you a good promise? Was the time of my absence long to you? or desired ye that wrath from your Lord should light upon you, that ye failed in your promise to me?"J20 "The calf came forth (Ex. xxxii. 24) lowing and the Israelites beheld it. R. Jehuda saith, Samuel entered into it and lowed in order to mislead Israel." Pirke R. Eliezer, 45. ¾F20:87-98 (cont.) Tablets of Bahullh Revealed After the Kitb-i-Aqdas (Lawh-i-Maqsd, paragraph 78, within pp. 159-191) http://bahai-library.com/writings/bahaullah/tb/10.htmlIYWhat! saw they not that it returned them no answer, and could neither hurt nor help them?¾A55B93C20DbThey answered, We will by no means cease to be devoted to its worship, until Moses return unto us.F20:87-98 (cont.) Tablets of Bahullh Revealed After the Kitb-i-Aqdas (Lawh-i-Maqsd, paragraph 78, within pp. 159-191) http://bahai-library.com/writings/bahaullah/tb/10.htmlIAnd Aaron had before said to them, "O my people! by this calf are ye only proved: surely your Lord is the God of Mercy: follow me therefore and obey my bidding."¾A55B94C20DAnd when Moses was returned, he said, O Aaron, what hindered thee, when thou sawest that they went astray, that thou didst not follow me?p Hast thou, therefore, been disobedient to my command? ¾Ep By these words Moses reprehends Aaron for not seconding his zeal in taking arms against the idolaters; or for not coming after him to the mountain, to acquaint him with their rebellion.F20:87-98 (cont.) Tablets of Bahullh Revealed After the Kitb-i-Aqdas (Lawh-i-Maqsd, paragraph 78, within pp. 159-191) http://bahai-library.com/writings/bahaullah/tb/10.htmlIJThey said, "We will not cease devotion to it, till Moses come back to us."¾A55B95C20DAaron answered, O son of my mother, drag me not by the beard, nor by the hair of my head. Verily I feared lest thou shouldest say,F20:87-98 (cont.) Tablets of Bahullh Revealed After the Kitb-i-Aqdas (Lawh-i-Maqsd, paragraph 78, within pp. 159-191) http://bahai-library.com/writings/bahaullah/tb/10.htmlIHe said, "O Aaron! when thou sawest that they had gone astray, what hindered thee from following me? Hast thou then disobeyed my command?"¾A55B96C20 ¾D^Thou hast made a division among the children of Israel, and thou hast not observed my saying.qEq i.e., Lest if I had taken arms against the worshippers of the calf, thou shouldest say that I had raised a sedition; or if I had gone after thee, thou shouldest blame me for abandoning my charge, and not waiting thy return to rectify what was amiss.F20:87-98 (cont.) Tablets of Bahullh Revealed After the Kitb-i-Aqdas (Lawh-i-Maqsd, paragraph 78, within pp. 159-191) http://bahai-library.com/writings/bahaullah/tb/10.htmlIoHe said, "O Son of my mother! seize me not by my beard, nor by my head: indeed I feared lest thou shouldst say,¾A55B97C20DMoses said unto al Smeri, What was thy design, O Smeri? He answered, I saw that which they saw not;r wherefore I took a handful of dust from the footsteps of the messenger of God, and I cast it into the molten calf;s for so did my mind direct me. ¾¾A55B98C20AMoses said, Get thee gone; for thy punishment in this life shall be, that thou shalt say unto those who shall meet thee, Touch me not;t and a threat is denounced against thee of more terrible pains, in the life to come, which thou shalt by no means escape. And behold now thy god, to whose worship thou hast continued assiduously devoted; verily we will burn it;u and we will reduce it to powder, and scatter it in the sea. At Lest they infect thee with a burning fever: for that was the consequence of any mans touching him, and the same happened to the persons he touched; for which reason he was obliged to avoid all communication with others, and was also shunned by them, wandering in the desert like a wild beast.2 Hence, it is concluded that a tribe of Samaritan Jews, said to inhabit a certain isle in the Red Sea, are the descendants of our al Smeri; because it is their peculiar mark of distinction, at th U¾Ar Or, I knew that which they knew not; viz., That the messenger sent to thee from GOD was a pure spirit, and that his footsteps gave life to whatever they touched; being no other than the angel Gabriel, mounted on the horse of life: and therefore I made use of the dust of his feet to animate the molten calf. It is said al Smeri knew the angel, because he had saved and taken care of him when a child and exposed by his mother for fear of Pharaoh.1 1 Al Beidwi, Jallaloddin. s See chaB
pter 2, p. 6. F20:87-98 (cont.) Tablets of Bahullh Revealed After the Kitb-i-Aqdas (Lawh-i-Maqsd, paragraph 78, within pp. 159-191) http://bahai-library.com/writings/bahaullah/tb/10.htmlIQThou hast rent the children of Isreal asunder, and hast not observed my orders."'J<21 From the track of Gabriel's horse, or of Gabriel himself. ¾Bis day, to use the same words, viz., La mess, i.e., Touch me not, to those they meet.3 It is not improbable that this story may owe its rise to the known hatred borne by the Samaritans to the Jews, and their superstitiously avoiding to have any commerce with them, or any other strangers.4 2 Iidem. 3 Vide Geogr. Nub. p. 45. 4 Vide Selden, ubi sup. u Or, as the word may also be translated, We will file it down; but the other is the more received interpretation. F20:87-98 (cont.) Tablets of Bahullh Revealed After the Kitb-i-Aqdas (Lawh-i-Maqsd, paragraph 78, within pp. 159-191) http://bahai-library.com/writings/bahaullah/tb/10.htmlIHe said, "And what was thy motive, O Samiri?" He said, "I saw what they saw not: so I took a handful of dust from the track21 of the messenger of God, and flung it into the calf, for so my soul prompted me."J22 Lit. no touch. ¾Dpthey shall continue thereunder forever; and a grievous burden shall it be unto them on the day of resurrection;xEx See chapter 6, p. 91.IVWhoso shall turn aside from it shall verily carry a burden on the day of Resurrection:¾A55B103C20DpOn that day the trumpet shall be sounded; and we will gather the wicked together on that day, having grey eyes.yAy For this, with the Arabs, is one mark of an enemy, or a person they abominate; to say a man has a black liver (though I think we express our aversion by the term white-livered), reddish whiskers and grey eyes, being a periphrasis for a foe, and particularly a Greek, which nation were the most inveterate enemies of the Arabs, and have usually hair and eyes of those colours.5 The original word, however, signifies also those who are squint-eyed, or even blind of a suffusion. 5 Al BeidwBi, Jawhari, in Lex. IbUnder it shall they remain: and grievous, in the day of Resurrection, shall it be to them to bear.
¾¾A55B99C20DkYour GOD is the true GOD, besides whom there is no other god: he comprehendeth all things by his knowledge. A3He said, "Begone then: verily thy doom even in this life shall be to say, 'Touch me not.'22 And there is a threat against thee, which thou shalt not escape hereafter. Now look at thy god to which thou hast continued so devoted: we will surely burn it and reduce it to ashes, which we will cast into the sea. 3¾A55B100C20DThus do we recite unto thee, O Mohammed, relations of what hath passed heretofore; and we have given thee an admonition from us.IXYour God is God, beside whom there is no God: In his knowledge he embraceth all things."¾A55B101C20D^He who shall turn aside from it shall surely carry a load of guilt on the day of resurrection:IjThus do We recite to thee histories of what passed of old; and from ourself have we given thee admonition.¾A55B102C20 @¾
A,23 I have adopted the word leaden as expressive of the idea implied in the original word, viz. grey or greyish blue; hence, dulled, dimmed. The Arabians have a great aversion to blue and grey eyes as characteristic of their enemies the Greeks. The word, however, may also mean blind. Comp. v. 124, 5. , ¾¾A55B104C20D^They shall speak with a low voice to one another, saying, Ye have not tarriedz above ten days.IyOn that day there shall be a blast on the trumpet, and We will gather the wicked together on that day with leaden23 eyes:¾A55B105C20DWe well know what they will say; when the most conspicuous among them for behavior shall say, Ye have not tarried above one day.E(z viz., In the world; or, in the grave.IRThey shall say in a low voice, one to another,"Ye tarried but ten days on earth."
A924 Lit. the most excellent or just of them in his way: dignitate, Mar. But Kam. in Freyt. (iii. 150) justissimus eorum, simillimus veracibus. The sense of the last clause is, "Yes have not tarried even so much as ten days, such, now that we look back upon it, is the brevity of life." See Sura [lxiv.] xxiii. 115. 9¾A55B106C20DpThey will ask thee concerning the mountains: Answer, My LORD will reduce them to dust, and scatter them abroad;a ¾J25 The angel Israfil.¾A55B109C20DOn that day, the intercession of none shall be of advantage unto another, except the intercession of him to whom the Merciful shall grant permission,c and who shall be acceptable unto him in what he saith.E4c Or, Except unto him, &c. See chapter 19, p. 232.IOn that day shall men follow their summoner25he marcheth straight on: and low shall be their voices before the God of Mercy, nor shalt thou hear aught but the light footfall.¾A55B110C20DzGod knoweth that which is before them, and that which is behind them; but they comprehend not the same by their knowledge:INo intercession shall avail on that day, save his whom the God of Mercy shall allow to intercede, and whose words he shall approve.¾A55B111C20Dand their faces shall be humbledd before the living, the self-subsisting God; and he shall be wretched who shall bear his iniquity. ¾E)a See the Prelim. Disc. Sect. IV. p. 64.FTablets of Bahullh Revealed After the Kitb-i-Aqdas (Lawh-i-Maqsd, paragraph 3, within pp. 159-191) http://bahai-library.com/writings/bahaullah/tb/10.htmlG5BWC: Thou shall see in it no hollows or rising hills.IWe are most knowing with respect to that which they will say when the most veracious24 of them will say. "Ye have not tarried above a day."¾A55B107C20Dmand he will leave them a plain equally extended: thou shalt see no part of them higher or lower than another.I[And they will ask thee of the mountains: SAY: scattering my Lord will scatter them in dust;¾A55B108C20DOn that day mankind shall follow the angel who will call them to judgment,b none shall have power to turn aside from him; and their voices shall be low before the Merciful, neither shalt thou hear any more than the hollow sound of their feet.Eb See ibid. p. 56.IWAnd he will leave them a level plain: thou shalt see in it no hollows or jutting hills. P¾Ewd The original word properly expresses the humility and dejected looks of captives in the presence of their conqueror.I[He knoweth their future and their past; but in their own knowledge they comprehend it not:¾A55B112C20DBut whosoever shall do good works, being a true believer, shall not fear any injustice, or any diminution of his reward from God.IAnd humble shall be their faces before Him that Liveth, the Self-subsisting: and undone he, who shall bear the burden of iniquity;¾A55B113C20DAnd thus have we sent down this book, being a Koran in the Arabic tongue; and we have inserted various threats and promises therein, that men may fear God, or that it may awaken some consideration in them:IjBut he who shall have done the things that are right and is a believer, shall fear neither wrong nor loss.¾A55B114C20 ¾Dwherefore, let GOD be highly exalted, the King, the Truth! Be not over-hasty in receiving or repeating the Koran before the revelation thereof be completed unto thee;e and say, LORD, increase my knowledge.Ahe Mohammed is here commanded not to be impatient at any delay in Gabriels bringing the divine revelations, or not to repeat it too fast after the angel, so as to overtake him before he had finished the passage. But some suppose the prohibition relates to the publishing any verse before the same was perfectly explained to him.1 1 Al Beidwi, Jallaloddin hIThus have We sent down to thee an Arabic Koran, and have set forth menaces therein diversely, that haply they may fear God, or that it may give birth to reflection in them.J#26 Compare Sura lxxv. 16-19, p. 56.¾A55B115C20DWe heretofore gave a command unto Adam; but he forgot the same,f and ate of the forbidden fruit; and we found not in him a firm resolution. R¾¾A55B116C20AAnd remember when we said unto the angels, Worship ye Adam; and they worshipped him: but Eblis refused.g And we said, O Adam, verily this is an enemy unto thee, and thy wife: wherefore, beware lest he turn you out of paradise; for then shalt thou be miserable. E3g See chapter 2, p. 4, &c.; chapter 7, p. 105, &c.IfAnd of old We made a covenant with Adam; but he forgat it; and we found no firmness of purpose in him.¾A55B117C20DjVerily we have made a provision for thee, that thou shalt not hunger therein, neither shalt thou be naked:IAnd when We said to the angels, "Fall down and worship Adam," they worshipped all, save Eblis, who refused: and We said, "O Adam! this truly is a foe to thee and to thy wife. Let him not therefore drive you out of the garden, and ye become wretched;¾A55B118C20 ¾AMf Adams so soon forgetting the divine command, has occasioned some Arab etymologists to derive the word Insn, i.e., man, from nasiya, to forget; and has also given rise to the following proverbial saying, Awwalo nsin awwalo nnsi, that is, The first forgetful person was the first of men; alluding to the like sound of the words MIExalted then be God, the King, the Truth! Be not hasty in its recital26 while the revelation of it to thee is incomplete. Say rather, "O my Lord, increase knowledge unto me." ¾¾A55B119C20DAnd they both ate thereof: and their nakedness appeared unto them; and they began to sew together the leaves of paradise, to cover themselves.h And thus Adam became disobedient unto his LORD, and was seduced.Eh See chapter 7, p. 106.IwBut Satan whispered him: said he, "O Adam! shall I shew thee the tree of Eternity,27 and the Kingdom that faileth not?"¾A55B120C20D_Afterwards his LORD accepted him, on his repentance, and was turned unto him, and directed him.IAnd they both ate thereof, and their nakedness appeared to them, and they began to sew of the leaves of the Garden to cover them, and Adam disobeyed his Lord and went astray.¾A55B121C20DAnd God said, Get ye down hence, all of you: the one of you shall be an enemy unto the other. But hereafter shall a direction come unto you from me:iEi See chapter 2, p. 5.IVAfterwards his Lord chose him for himself, and was turned towards him, and guided him.¾A55B122C20 3¾Aand there is also a provision made for thee, that thou shalt not thirst therein, neither shalt thou be incommoded by heat. But Satan whispered evil suggestions unto him, saying, O Adam, shall I guide thee to the tree of eternity, and a kingdom which faileth not? IZFor to thee is it granted that thou shalt not hunger therein, neither shalt thou be naked;J27 It should be observed that here and in Sura vii. 19, Muhammad seems unaware of the distinction between the tree of knowledge, and the tree of life, as given in Gen. ii. 9, and iii. 5. ¾DSand whosoever shall follow my direction shall not err, neither shall he be unhappy;IzAnd God said, "Get ye all down hence, the one of you a foe unto the other. Hereafter shall guidance come unto you from me;¾A55B123C20DYbut whosoever shall turn aside from my admonition, verily he shall lead a miserable life,FfKitb-i-qn, part II, paragraph 286, p. 257 http://bahai-library.com/writings/bahaullah/iqan/iq-2.htmGPAnd whoso turneth away from My remembrance, truly his shall be a life of misery.IIAnd whoso followeth my guidance shall not err, and shall not be wretched:¾A55B124C20DMand we will cause him to appear before us on the day of resurrection, blind.jE)j See the Prelim. Disc. Sect. IV. p. 66.IMBut whoso turneth away from my monition, his truly shall be a life of misery:JE28 From the intensity of the light, mentioned Sura [1xxx.] xxxix. 69.¾A55B125C20DcAnd he shall say, O LORD, why hast thou brought me before thee blind, whereas before I saw clearly? ¾IJAnd We will assemble him with others on the day of Resurrection, blind."28¾A55B126C20DGod shall answer, Thus have we done, because our signs came unto thee, and thou didst forget them; and in the same manner shalt thou be forgotten this day.IjHe will say, "O my Lord! why hast thou assembled me with others, blind? whereas I was endowed with sight."¾A55B127C20DAnd thus will we reward him who shall be negligent, and shall not believe in the signs of his LORD: and the punishment of the life to come shall be more severe, and more lasting, than the punishment of this life.IHe will answer, "Thus is it, because our signs came unto thee and thou didst forget them, and thus shalt thou be forgotten this day."¾A55B128C20DAre not the Meccans, therefore, acquainted how many generations we have destroyed before them; in whose dwellings they walk?k Verily herein are signs unto those who are endued with understanding. a 4 noA1B0C96D.ENTITLED, CONGEALED BLOOD; REVEALED AT MECCA.lA5l The first five verses of this chapter, ending with the words, Who taught man that which he knew not, are generally allowed to be the first passage of the Korn which was revealed, though some give this honour to the seventy-four chapter, and others to the first, the next, they say, being the sixty-eighth. 5I/SURA1 XCVI.THICK BLOOD, OR CLOTS OF BLOOD [I.]pA1B0C96D%IN THE NAME OF THE MOST MERCIFUL GOD.IMECCA.19 Verses
¾EQk Seeing the footsteps of their destruction; as of the tribes of Al, and Thamd.IEven thus will We recompense him who hath transgressed and hath not believed in the signs of his Lord; and assuredly the chastisement of the next world will be more severe and more lasting.¾A55B129C20DAnd unless a decree had previously gone forth from thy LORD for their respite, verily their destruction had necessarily followed: but there is a certain time determined by God for their punishment.IAre not they, who walk the very places where they dwelt, aware how many generations we have destroyed before them? Verily in this are signs to men of insight.¾A55B130C20ADWherefore, do thou, O Mohammed, patiently bear that which they say; and celebrate the praise of thy LORD before the rising of the sun, and before the setting thereof, and praise him in the hours of the night, and in the extremities of the day,l that thou mayest be well-pleased with the prospect of receiving favor from God. ¾¾A55B131C20DAnd cast not thine eyes on that which we have granted divers of the unbelievers to enjoy, namely, the splendor of this present life,m that we may prove them thereby; for the provision of thy LORDn is better, and more permanent.Em That is, do not envy or covet their pomp and prosperity in this world.2 2 See chapter 15, p. 194. n viz., The reward laid up for thee in the next life: or the gift of prophecy, and the revelations with which GOD had favoured thee.IPut up then with what they say; and celebrate the praise of thy Lord before the sunrise, and before its setting; and some time in the night do thou praise him, and in the extremes29 of the day, that thou haply mayest please Him.¾A55B132C20DCommand thy family to observe prayer; and do thou persevere therein. We require not of thee that thou labor to gain necessary provisions for thyself and family; we will provide for thee; for the prosperous issue shall attend on piety.o ¾ DEl i.e., Evening and morning; which times are repeated as the principal hours of prayer. But some suppose these words intend the prayer of noon; the first half of the day ending, and the second half beginning at that time.1 1 Iidem.I}And had not a decree of respite from thy Lord first gone forth, their chastisement had at once ensued. Yet the time is fixed.J29 In order to reconcile this passage with the prescribed hours, some understand the extremes to mean the mid-day, when the day is as it were divided. J¾Eo It is said that when Mahommeds family were in any strait or affliction, he used to order them to go to prayers, and to repeat this verse.3 3 Al Beidwi.IAnd strain not thine eye after what We have bestowed on divers of themthe braveries of this worldthat we may thereby prove them. The portion which thy Lord will give, is better and more lasting.¾A55B133C20DThe unbelievers say, Unless he come unto us with a sign from his LORD, we will not believe on him. Hath not a plain declaration come unto them, of that which is contained in the former volumes of scripture, by the revelation of the Koran?IEnjoin prayer on thy family, and persevere therein. We ask not of thee to find thine own provisionwe will provide for thee, and a happy issue shall there be to piety.J 30 Supply, we will not believe.¾A55B134C20 ¾¾A55B135C20DSay, Each of us wait the issue: wait, therefore; for ye shall surely know hereafter who have been the followers of the even way, and who hath been rightly directed.IAnd had We destroyed them by a chastisement before its time, they would surely have said, "O our Lord! How could we believe if thou didst not send unto us an Apostle that we might follow thy signs ere that we were humbled and disgraced."¾A65B0C21ISAY: Each one of us awaiteth the end. Wait ye then, and ye shall know which of us have been followers of the even way, and who hath been the rightly guided.¾A65B0C21¾A65B0C21D CHAPTER XXI.¾A65B0C21D+ENTITLED, THE PROPHETS;p REVEALED AT MECCA.Evp The chapter bears this title, because some particular relating to several of the ancient prophets are here recited.I SURA XXI.THE PROPHETS [LXV.]¾A65B0C21D%IN THE NAME OF THE MOST MERCIFUL GOD.IMECCA.112 Verses¾A65B1C21 ¾Aif we had destroyed them by a judgment before the same had been revealed, they would have said, at the resurrection, O LORD, how could we believe since thou didst not send unto us an apostle, that we might follow thy signs, before we were humbled and covered with shame? IBut they say, "If he come not to us with a sign from his Lord . . .!"30 But have not clear proofs for the Koran come to them, in what is in the Books of old? ¾D(XVII.) THE time of giving up their account draweth nigh unto the people of Mecca; while they are sunk in negligence, turning aside from the consideration thereof.I3In the Name of God, the Compassionate, the Merciful¾A65B2C21DjNo admonition cometh unto them from their LORD, being lately revealed in the Koran, but when they hear it,ITTHIS people's reckoning hath drawn nigh, yet, sunk in carelessness, they turn aside.¾A65B3C21Athey turn it to sport: their hearts are taken up with delights. And they who act unjustly discourse privately together, saying, Is this Mohammed any more than a man like yourselves? Will ye therefore come to hear a piece of sorcery, when ye plainly perceive it to be so? ISEvery fresh warning that cometh to them from their Lord they only hear to mock it,J"1 Lit. while ye see it to be such.¾A65B4C21DaSay, My LORD knoweth whatever is spoken in heaven and on earth: it is he who heareth and knoweth. ¾DWe sent none as our apostles before them, other than men, unto whom we revealed our will. Ask those who are acquainted with the scripture, if ye know not this.IgBefore their time, none of the cities which we have destroyed, believed: will these men, then, believe?Jl2 Lit. the people or family of the admonition. Itq. 34 considers this verse to have been revealed at Medina.¾A65B8C21DgWe gave them not a body which could be supported without their eating food; neither were they immortal.IAnd we sent none, previous to thee, but men to whom we had revealed ourselves. Ask ye the people who are warned by Scriptures,2 if ye know it not.¾A65B9C21DBut we made good our promise unto them: wherefore we delivered them, and those whom we pleased; but we destroyed the exorbitant transgressors.I[We gave them not bodies which could dispense with food: and they were not to live for ever.¾A65B10C21 ¾ITheir hearts set on lusts: and they who have done this wrong say in secret discourse, "Is He more than a man like yourselves? What! will ye, with your eyes open,1 accede to sorcery?"¾A65B5C21DBut they say, The Koran is a confused heap of dreams: nay, he hath forged it; nay, he is a poet: let him come unto us therefore with some miracle, in like manner as the former prophets were sent.F`The Secret of Divine Civilization, p. 60 http://bahai-library.com/writings/abdulbaha/sdc/60.htmlG MG: a confused medley of dreams,IcSAY: "My Lord knoweth what is spoken in the heaven and on the earth: He is the Hearer, the Knower."¾A65B6C21DNone of the cities which we have destroyed believed the miracles which they saw performed before them: will these therefore believe, if they see a miracle?I"Nay," say they, "it is the medley of dreams: nay, he hath forged it: nay, he is a poet: let him come to us with a sign as the prophets of old were sent."¾A65B7C21 \¾DNow have we sent down unto you, O Koreish, the book of the Koran; wherein there is honourable mention of you: will ye not therefore understand?IuThen made we good our promise to them; and we delivered them and whom we pleased, and we destroyed the transgressors.¾A65B11C21DkAnd how many cities have we overthrown, which were ungodly; and caused other nations to rise up after them?IiAnd now have we sent down to you "the book," in which is your warning: What, will ye not then understand?¾A65B12C21DUAnd when they felt our severe vengeance, behold, they fled swiftly from those cities.IUAnd how many a guilty city have we broken down, and raised up after it other peoples:¾A65B13C21DAnd the angels said scoffingly unto them, Do not fly; but return to that wherein ye delighted, and to your habitations; peradventure ye will be asked.q ¾Eq i.e., Concerning the present posture of affairs, by way of consultation: or, that ye may be examined as to your deeds, that ye may receive the reward thereof.1 1 Idem, Jallaloddin, al Zamakh.I8And when they felt our vengeance, lo! they fled from it.¾A65B14C21D8They answered, Alas for us! verily we have been unjust.rAr It is related that a prophet was sent to the inhabitants of certain towns in Yaman, but instead of hearkening to his remonstrances, they killed him: upon which GOD delivered them into the hands of Nebuchadnezzar, who put them to the sword: a voice at the same time crying from heaven, Vengeance for the blood of the prophets! Upon which they repented, and used the words of this passage. I"Flee not," said the angels in mockery, "but come back to that wherein ye revelled, and to your abodes! Questions will haply be put to you."¾A65B15C21 (¾DsAnd this their lamentation ceased not, until we had rendered them like corn which is mown down and utterly extinct.I;They said, "Oh, woe to us! Verily we have been evil doers."¾A65B16C21D[We created not the heavens and the earth, and that which is between them, by way of sport.sA
s But for the manifestation of our power and wisdom to people of understanding, that they may seriously consider the wonders of the creation, and direct their actions to the attainment of future happiness, neglecting the vain pomp and fleeting pleasures of this world.
IRAnd this ceased not to be their cry, until we made them like reaped corn, extinct.¾A65B17C21DIf we had pleased to take diversion, verily we had taken it with that which beseemeth us;t if we had resolved to have done this. ¾¾A65B18C21DBut we will oppose truth to vanity, and it shall confound the same; and behold, it shall vanish away. Woe be unto you, for that which ye impiously utter concerning God!IkHad it been our wish to find a pastime, we had surely found it in ourselves;if to do so had been our will.¾A65B19C21Dsince whoever is in heaven and on earth is subject unto him; and the angels who are in his presence do not insolently disdain his service, neither are they tired therewith.INay, we will hurl the truth at falsehood, and it shall smite it, and lo! it shall vanish. But woe be to you for what ye utter of God!¾A65B20C21D.They praise him night and day; they faint not.IAll beings in the heaven and on the earth are His: and they who are in his presence disdain not his service, neither are they wearied:J93 Or, they invent not (concerning Him). Comp. Rev. iv. 8.¾A65B21C21DHHave they taken gods from the earth? Shall they raise the dead to life? ¾At viz., We had sought our pleasure in our own perfections; or, in the spiritual beings which are in our immediate presence; and not in raising of material buildings, with painted roofs, and fine floors, which is the diversion of man. Some think the original word, translated diversion, signifies in this place a wife, or a child; and that the passage is particularly levelled against the Christians.1 1 Iidem. IMWe created not the heaven and the earth, and what is between them, for sport: ¾GHe shall not be asked of His doings? cf. BWC: Verily He shall not be asked of His doings but all others shall be asked of their doings. cf. BWC: Nor shall He be asked of His doings, whilst all men will be asked of their every deed.IHad there been in either heaven or earth gods besides God, both surely had gone to ruin. But glory be to God, the Lord of the throne, beyond what they utter!¾A65B24C21A
Have they taken other gods besides him! Say, Produce your proof thereof. This is the admonition of those who are contemporary with me, and the admonition of those who have been before me:x but the greater part of them know not the truth, and turn aside from the same.
Ex i.e., This is the constant doctrine of all the sacred books; not only of the Korn, but of those which were revealed in former ages; all of them bearing witness to the great and fundamental truth of the unity of God.I=He shall not be asked of his doings, but they shall be asked.¾A65B25C21 ¾I.They praise Him night and day: they rest not.3¾A65B22C21DIf there were either in heaven or on earth gods besides GOD, verily both would be corrupted.u But far be that which they utter from GOD, the LORD of the throne!Eu That is, the whole creation would necessarily fall into confusion and be overturned, by the competition of such mighty antagonists.I=Have they taken gods from the earth who can quicken the dead?¾A65B23C21DcNo account shall be demanded of him for what he shall do; but an account shall be demanded of them.AhKitb-i-qn, part II, paragraph 182, p. 171 http://bahai-library.com/writings/bahaullah/iqan/iq-2.htm Tablets of Bahullh Revelaed after the Kitb-i-Aqdas (Tablet of Ishrqt, within pp. 99-134) http://bahai-library.com/writings/bahaullah/tb/7.html Gems of Divine Mysteries, p. 63, paragraph 86 http://bahai-library.com/writings/bahaullah/gems.html#fnB55 h
¾DuWe have sent no apostle before thee, but we revealed unto him that there is no god beside myself, wherefore serve me.IHave they taken other gods beside Him? SAY; Bring forth your proofs that they are gods. This is the warning of those who are with me, and the warning of those who were before me: but most of them know not the truth, and turn aside.¾A65B26C21D|They say, The Merciful hath begotten issue; and the angels are his daughters.y GOD forbid! They are his honoured servants,Eiy This passage was revealed on account of the Khozites, who held the angels to be the daughters of GOD.I|No apostle have we sent before thee to whom we did not reveal that "Verily there is no God beside me: therefore worship me."¾A65B27C21DOthey prevent him not in anything which they say;z and they execute his command.Emz i.e., They presume not to say anything, until he hath spoken it; behaving as servants who know their duty. ¾FmThe Four Valleys (The Third Valley, within pp. 54-57) http://bahai-library.com/writings/bahaullah/sv/403.htmlG