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 210 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 of our decrees, until the time when our messengers,7 as they receive their souls, shall say, "Where are they on whom ye called beside God?" They shall say: "Gone from us." And they shall witness against themselves that they were infidels. (24/66)

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in brief

The passage commands following God’s right way, praises the Book given to Moses as guidance and mercy, warns against treating signs as lies, describes waiting for divine signs and final judgment, and teaches personal responsibility for deeds.

And when ye give judgment, observe justice, even though it be the affair of a kinsman, and fulfil the covenant of God. This hath God enjoined you for your monition–

And, "this is my right way." Follow it then; and follow not other paths lest ye be scattered from His path. This hath he enjoined you, that ye may fear Him.

Then39 gave we the Book to Moses–complete for him who should do right, and a decision for all matters, and a guidance, and a mercy, that they might believe in the meeting with their Lord.

Blessed, too, this Book which we have sent down. Wherefore follow it and fear God, that ye may find mercy:

Lest ye should say, "The Scriptures were indeed sent down only unto two peoples before us, but we were not able to go deep into their studies:"40

Or lest ye should say, "If a book had been sent down to us, we had surely followed the guidance better than they." But now hath a clear exposition come to you from your Lord, and a guidance and a mercy. Who then is more wicked than he who treateth the signs of God as lies, and turneth aside from them? We will recompense those who turn aside from our signs with an evil punishment, because they have turned aside.

What wait they for, but the coming of the angels to them, or the coming of thy Lord Himself, or that some of the sings of the Lord should come to pass? On the day when some of thy Lord's signs shall come to pass, its faith shall not profit a soul which believed not before, nor wrought good works in virtue of its faith. SAY: Wait ye. Verily, we will wait also.

As to those who split up their religion and become sects, have thou nothing to do with them: their affair is with God only. Hereafter shall he tell them what they have done.

He who shall present himself with good works shall receive a tenfold reward; but he who shall present himself with evil works shall receive none other than a like punishment: and they shall not be treated unjustly.

SAY: As for me, my Lord hath guided me into a straight path; a true religion, the creed of Abraham, the sound in faith; for he was not of those who join gods with God.

SAY: My prayers and my worship and my life and my death are unto God, Lord of the Worlds. He hath no associate. This am I commanded, and I am the first of the Muslims.

SAY: Shall I seek any other Lord than God, when He is Lord of all things? No soul shall labour but for itself; and no burdened one shall bear another's burden. At last ye shall return to your Lord, and he will declare that to you about which you differ.

And it is He who hath made you the successors of others on the earth, and hath raised some of you above others by various grades, that he may prove you by his gifts. Verily thy Lord is swift to punish. But He is also Gracious, Merciful!

1 Lit. their affair would have been decided. In that case there would no longer have been an opportunity for the warnings of the prophets and for repentance, but the angels would at once have executed the divine judgments.

2 See Sura xli. 13, p. 193.

3 See Sura [xc.] xiii. 36.

4 This denunciation is repeated in eleven other passages of the Koran, and coupled with the known reverence of the early Muslims for what they considered as the word of God, must have greatly tended to secure the revelations of the Prophet from being in any way tampered with and corrupted.

5 They are self-convicted of their own hypocrisy and of the hollowness of their professions.

6 The Resurrection, etc.

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topics: contracts, oaths, and obligation · judgment, heaven, and hell · justice as a virtue

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