The Koran (Al-Qur'an)

Muhammad (Al-Qur'an content traditionally attributed; Rodwell as translator) · c. 610–632 CE (revelations compiled into the Qur'an after the prophet’s death) primary

passage 161 of 326 · Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries–that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul–that the end to be attained justified to his mind the means he adopted in the production of his Suras–that he worked himself up into a belief that he had received a divine call–and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,–naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born–according to the traditions–of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book is no other than a warning and a clear Koran, (79/104)

in brief

Rodwell’s commentary-tinged introduction argues Muhammad sincerely sought to end Meccan idolatry but grew into tyranny at Medina, possibly via self-deception, then includes Quranic warnings about prayer, divine unity, punishment, and resurrection.

For he knoweth the very secrets of your breasts.

When some trouble toucheth a man, he turneth to his Lord and calleth on him: yet no sooner hath He enriched him with his favour than he forgetteth Him on whom he before had called, and setteth up peers with God, that he may beguile others from His way. SAY: Enjoy thou thyself yet a little in thine ingratitude! but thou shalt surely be one of the inmates of the fire.

Shall he who observeth the hours of the night, prostrate or standing in devotion, heedful of the life to come, and hoping for the mercy of his Lord . . .? SAY: Shall they who have knowledge and they who have it not, be treated alike? In sooth, men of understanding only will take the warning.

SAY: O my believing servants, fear your Lord. For those who do good in this world there is good: and broad is God's earth4–verily those who endure with patience shall be repaid: their reward shall not be by measure.

SAY: I am bidden to serve God with a sincere worship: and I am bidden to be the first of those who surrender themselves to him (Muslims).

SAY: Verily I fear if I rebel against my Lord the punishment of a great day.

SAY: God will I serve, presenting him with a sincere worship:

And serve ye what ye choose beside Him. SAY: The losers truly will they be who shall lose their own souls and their families on the day of resurrection: Is not this the clear ruin?

Canopies of fire shall be over them, and floors of fire beneath them. With this doth God alarm his servants: Fear ye me, then, O my servants!

But good tidings are there for those who shun the worship of Thagout and are turned to God. Cheer then with good tidings those my servants who hearken to my word and follow its excellence. These are they whom God guideth, and these are men of insight.

Him then on whom the sentence of punishment hath justly lighted–him who is doomed to the fire canst thou rescue?

But for those who fear their Lord are storied pavilions beneath which shall the rivers flow: it is the promise of God, and God will not fail in his promise.

Seest thou not that God sendeth down water from heaven, and guideth it along so as to form springs in the earth–then bringeth forth by it corn of varied sorts–then causeth he it to wither, and thou seest it become yellow–then crumbleth it away? Lo! herein is teaching for men of insight.

Shall he then whose breast God hath opened to Islam, and who hath light from his Lord . . .? But woe to those whose hearts are hardened against the remembrance of God! They plainly err.

The best of recitals hath God sent down a book in unison with itself, and teaching by iteration.5 The very skins of those who fear their Lord do creep at it! Then do their skins and their hearts soften at the remembrance of their Lord! This is God's guidance: by it will He guide whom He pleaseth; and, whom God shall mislead, no guide shall there be for him.

Shall he who shall have nought but his own face to shelter him with from the torment of the punishment on the day of the resurrection . . .? Aye, to the evil doers it shall be said, "Taste what ye have earned."

They who were before them said it was a lie; but a punishment came upon them whence they looked not for it:

And God made them taste humiliation in this present life: but greater surely will be the punishment of the life to come. Did they but know it!

Now have we set before man in this Koran every kind of parable for their warning:

An Arabic Koran, free from tortuous wording, to the intent that they may fear God.

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topics: corruption, patronage, and bribery · religious persecution and toleration · tyranny and despotism

The Koran (Al-Qur'an) · Muhammad (Al-Qur'an content traditionally attributed; Rodwell as translator) · 610–632