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Divine signs
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Often appears with:
the nature and attributes of God · religious persecution and toleration · justice as a virtue · fate, destiny, and necessity · tribal military organization · the fear of death · sunrise transition · strategy and the aims of war · strategy and discipline · remembrance of allah greatest thing in life · release of the children of israel · refuge in god from satan
Usually:
exhortation
(4) · argument
(3) · narrative
(3) · confronting death
(2) · censure
(2) · reverence
(2) · reflection
(1) · injustice endured
(1) · the test or trial
(1) · detachment
(1)
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
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," "the Seven Verses of Repetition." The Muhammadans always say "Amen" (37/56)
It closes a dispute with a call to wait for outcomes, then provides extended Quranic prophetic narratives, including Moses vs. Pharaoh and the use of divine signs.
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."
SAY: 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.
_______________________
1 The first 14 or 16 verses of this Sura are said to have induced Omar to embrace …
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
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, (12/104)
Still within Sura XXI, the text argues against multiple gods, commands attention to divine proof, describes the certainty of death and testing, and contrasts the oblivious unbelievers with believers and the coming doom.
Have they taken gods from the earth who can quicken the dead?
Had 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!
He shall not be asked of his doings, but they shall be asked.
Have 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, a…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
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, (39/104)
The text argues that God’s signs demand belief and righteous response, warns unbelievers of hell and resurrection judgment, and urges believers to seek refuge in God, reject idolatry, and live with patience and mercy.
And recompense them according to the worst of their actions.
This the reward of the enemies of God,-the Fire! it shall be their eternal abode, in requital for their gainsaying our signs.
And they who believed not shall say, "O our Lord! shew us those of the Djinn and men who led us astray: both of them will we put under out feet, that they may be of the humbled."
But as for those who say, "Our Lord is God;" and wh…
Homer
· Composed in antiquity (date uncertain; likely 8th century BCE)
BOOK I. > BOOK XX. (2/8)
Penelope awakens, prays to Artemis to die or be taken away, explains her dreams as evil and recalls a dream of Odysseus, and Dawn comes as Odysseus prays after hearing her weeping.
So she spake and poured slumber upon his eyelids, but for her part the fair goddess went back to Olympus.
While sleep laid hold of him loosening the cares of his soul, sleep that loosens the limbs of men, his good wife awoke and wept as she sat on her soft bed. But when she had taken her fill of weeping, to Artemis first the fair lady made her prayer:
“Artemis, lady and goddess, daughter of Zeus, would that even no…
Homer
· ancient
BOOK I. > BOOK II. (7/14)
Nestor condemns the talkers and urges Agamemnon to lead to battle, demanding the men divide by tribes, promises Jove’s signs, and warns that delay tests whether failure is heavenly or cowardice.
tenth shall take the town.’ This was what he said, and now it is all coming true. Stay here, therefore, all of you, till we take the city of Priam.”
On this the Argives raised a shout, till the ships rang again
with the uproar. Nestor, knight of Gerene, then addressed them.
“Shame on you,” he cried, “to stay talking here like children,
when you should fight like men. Where are our covenants now, an…
Ali, Abdullah Yusuf; Pickthall, Marmaduke William; Shakir, M. H.
· -610 to -632 (revelation); Qur'an as compiled afterward
Chapter 1: > Chapter 26: (2/15)
Moses is called to confront Pharaoh’s wrongdoing, fears rejection, asks for Aaron’s help, and is commanded to proceed with divine signs and to demand the release of the Children of Israel.
P: And they have a crime against me, so I fear that they will kill me.
S: And they have a crime against me, therefore I fear that they may slay me.
026.015
Y: Allah said: "By no means! proceed then, both of you, with Our Signs;
We are with you, and will listen (to your call)."
P: He said: Nay, verily. So go ye twain with Our tokens. Lo! We shall be with you, Hearing.
S: He said: By no means, so go you both with O…
Ali, Abdullah Yusuf; Pickthall, Marmaduke William; Shakir, M. H.
· -610 to -632 (revelation); Qur'an as compiled afterward
Chapter 1: > Chapter 29: (7/10)
It declares that only the learned understand such examples, then affirms Allah’s creation of heaven and earth, commands believers to pray, warns against disputes with People of the Book except wisely, and insists rejection comes only from unbelief.
S: And (as for) these examples, We set them forth for men, and none understand them but the learned.
029.044
Y: Allah created the heavens and the earth in true (proportions): verily in that is a Sign for those who believe.
P: Allah created the heavens and the earth with truth. Lo! therein is indeed a portent for believers.
S: Allah created the heavens and the earth with truth; most surely there is a sign in this f…
HKB