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Scripture and its interpretation
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Often appears with:
the nature and attributes of God · religious persecution and toleration · conversion and faith · heresy, orthodoxy, and schism · justice as a virtue · reason and the intellect · prayer and worship · fate, destiny, and necessity · sin, guilt, and repentance · language, naming, and meaning · myth and the gods of the nations · doubt, skepticism, and certainty
Usually:
argument
(345) · detachment
(184) · skepticism
(171) · crisis of belief
(170) · exhortation
(144) · censure
(99) · reverence
(93) · curiosity
(91) · reflection
(90) · commentary or gloss
(80)
Quotable
“What! preach, and kidnap men?
Give thanks, and rob thy own afflicted poor?
Talk of thy glorious liberty, and then
Bolt hard the captive’s door?”
Frederick Douglass, Narrative of the Life of Frederick Douglass, an Amer
· wit
“They strain at a gnat, and swallow a camel. Could any thing be more true of our churches?”
Frederick Douglass, Narrative of the Life of Frederick Douglass, an Amer
· observation
“Dark and terrible as is this picture, I hold it to be strictly true of the overwhelming mass of professed Christians in America.”
Frederick Douglass, Narrative of the Life of Frederick Douglass, an Amer
· insight
“To be a philosophical Sceptic is, in a man of letters, the first and most essential step towards being a sound, believing Christian; a proposition which I would willingly recommend to the attention of PAMPHILUS.”
David Hume, Dialogues Concerning Natural Religion
· insight
“Finally, brethren, whatsoever things are true, honest, just, pure, lovely, or of good report, if there be any virtue, or any praise, think on these things.”
Benjamin Franklin, The Autobiography of Benjamin Franklin
· observation
“He who speaks against the truth of apostolic pardons, let him be anathema and accursed!”
Martin Luther, Disputation of Doctor Martin Luther on the Power and
· precept
“Though it might not be universally received, it appears to have been the reigning sentiment of the orthodox believers; and it seems so well adapted to the desires and apprehensions of mankind, that it must have contributed in a very considerable degree to the progress of the Christian faith.”
Edward Gibbon, History of the Decline and Fall of the Roman Empire
· insight
“Faith is the substance of the things we hope for,
And evidence of those that are not seen;”
Dante Alighieri, Divine Comedy, Longfellow's Translation, Paradise
· precept
“Johnson, hearing of their tendency, which nobody disputed, was roused with a just indignation, and pronounced this memorable sentence upon the noble authour and his editor. 'Sir, he was a scoundrel, and a coward: a scoundrel, for charging a blunderbuss against religion and morality; a coward, because he had not resolution to fire it off himself, but left half a crown to a beggarly Scotchman, to draw the trigger after his death!”
James Boswell, Boswell's Life of Johnson
· vivid
“The vulgar are the children of the State, and must be taught like children.”
James Boswell, Boswell's Life of Johnson
· precept
“How can a man know WHERE his departed friends are, or whether they will be his friends in the other world?”
James Boswell, Boswell's Life of Johnson
· insight
“And she did not disgrace him; the woman had a bottom of good sense.”
James Boswell, Boswell's Life of Johnson
· observation
Martin Luther
· 1517-10-31
(2/8)
Luther argues that true repentance is a lifelong inward change shown outwardly, that the pope cannot remit guilt or penalties except within what God allows, and that indulgence preachers falsely claim total forgiveness and salvation.
20. Therefore by "full remission of all penalties" the pope means not actually "of all," but only of those imposed by himself.
21. Therefore those preachers of indulgences are in error, who say that by the pope's indulgences a man is freed from every penalty, and saved;
22. Whereas he remits to souls in purgatory no penalty which, according to the canons, they would have had to pay in this life. 23. If it is at al…
Martin Luther
· 1517-10-31
(4/8)
He distinguishes the pope’s limited power from the Gospel and the cross, criticizes claims that indulgences are equal or superior to Christ’s merits, and instructs clergy to prevent pardon-preachers from spreading harmful “dreams.”
67. The indulgences which the preachers cry as the "greatest graces" are known to be truly such, in so far as they promote gain.
68. Yet they are in truth the very smallest graces compared with the grace of God and the piety of the Cross.
69. Bishops and curates are bound to admit the commissaries of apostolic pardons, with all reverence.
70. But still more are they bound to strain all their eyes and attend with a…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
(2/15)
Margoliouth explains that the Qur’an’s power came from Muhammad’s mind, since it began as spoken proclamations before being published after his death, and that judging it requires opinions of Muhammad himself.
and then proceeded to create the vast politico-religious organisations of the Muhammedan world which are one of the great forces with which Europe and the East have to reckon to-day.
The secret of the power exercised by the book, of course, lay in the mind which produced it. It was, in fact, at first not a book, but a strong living voice, a kind of wild authoritative proclamation, a series of admonitions, promises, …
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
(4/15)
Margoliouth defends the Qur’an’s style by claiming it reflects an untutored but fervent Arab prophet, while noting Muslims see it as a miracle and that Rodwell’s translation best preserves the Eastern rhythm.
has in fact been penned by the prophet's greatest British admirer, Carlyle himself; and there are probably many now who find themselves in the same dilemma with that great writer.
The fault appears, however, to lie partly in our difficulty to appreciate the psychology of the Arab prophet. We must, in order to do him justice, give full consideration to his temperament and to the condition of things around him. We are…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
(14/15)
Margoliouth argues Muhammad likely lacked access to full Christian scriptures, notes only one direct Qur'anic quotation from scripture, and compares Qur'an wording with biblical phrases while stressing later recasting of borrowed material.
of the Zodiac, oil, the winds, etc.), which we find adopted in the Koran. These points of contact with Islam, knowing as we do Muhammad's eclecticism, can hardly be accidental.
We have no evidence that Muhammad had access to the Christian Scriptures, though it is just possible that fragments of the Old or New Testament may have reached him through Chadijah or Waraka, or other Meccan Christians, possessing MSS. of th…
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," (5/11)
A continuation explains the Qur'anic opening formula and vocabulary choices (Bismillah, “recite”), gives commentary on the earliest revelations and Gabriel’s role in tradition, and notes that certain verses may reflect later Meccan opposition.
the rows of bricks in a wall. The titles of the Suras are generally taken from some word occurring in each, which is printed in large type throughout, where practicable.
2 This formula-Bismillahi 'rrahmani 'rrahim-is of Jewish origin. It was in the first instance taught to the Koreisch by Omayah of Taief, the poet, who was a contemporary with, but somewhat older than, Muhammad; and who, during his mercantile journey…
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" (49/56)
Sura 19 concludes with warnings to unbelievers, rejection of claims that God has an offspring, repeated emphasis that the Qur’an is easy in Muhammad’s language for guidance, and a rhetorical query about destroyed generations.
SAY: As to those who are in error, the God of Mercy will lengthen out to them a length of days
Until 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:
But God will increase the guidance of the already guided.
And good works which abide, are in thy Lord's sight b…
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, (2/104)
It gives commentary that Muhammad’s prophethood was shaped by belief and circumstance, then marks the start of Sura XLIII (“Ornaments of Gold”), addressed to Mecca with warnings against idolatry and for affirming God’s power.
15 Lit. in their place.
16 See Sura xxvi. 225, p. III.
17 Lit. he setteth forth to us comparisons.
18 The form of the Arabic word is Rabbinic Hebrew.
SURA XLIII.-ORNAMENTS OF GOLD [LXI.]
MECCA.-89 Verses.
In the Name of God, the Compassionate, the Merciful
Ha. Mim.1 By the Luminous Book!
We have made it an Arabic Koran that ye may understand:
And it is a transcript of the archetypal Book,2 kept by us; it is …
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, (5/104)
The passage opens Sura LXXII (“Djinn”) and reports that a company of djinn heard the Quran, believed in God’s unity, rejected associating partners, feared Hell for straying, and describes divine protection and knowledge of the unseen.
3 That is, of the birth of a female.
4 Lit. which he imputeth to the God of Mercy, as his likeness.
5 To authorise angel-worship.
6 Supply, Mecca and Taief, we would have received it.
7 Lit. mercy, i.e. the gift and office of prophecy.
8 Lit. the two Easts, by which some understand the distance between the two solstices.
9 Comp. Suras xl. 77; xxiii. 97; x. 47; xxix. 53; xxxvii. 179; xiii. 42.
These passages cle…
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, (15/104)
The passage concludes Sura XXI with warnings to respond to revelation, divine knowledge of speech and hidden things, and a final call for truthful judgment and trust in God’s mercy.
SAY: Verily it hath been revealed to me that your God is one God; are ye then resigned to Him? (Muslims.)
But if they turn their backs, then SAY: I have warned you all alike; but I
know not whether that with which ye are threatened be nigh or distant.
God truly knoweth what is spoken aloud, and He also knoweth that which ye hide.
And I know not whether haply this delay be not for your trial, and that ye may enjoy …
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, (16/104)
Sura XXV (Al-Furkan) is introduced as “illumination” sent to God’s servant, then it argues for divine sovereignty and rejects claims of fraud, angelic demands, and associates, concluding with eschatological fire and judgment.
17 See Sura xix. 55, 6, p. 121.
18 The man of the lot or portion. Or, of care, support. According to some
Elias, as others say, Isaiah. It is more probable, however, that he is he
Obadiah of 1 Kings xviii. 4, who supported 100 prophets in the cave, or
Ezechiel, who is called Kephil by the Arabs. See Niebuhr, Travels, ii. 265.
19 The man of the fish-Jonah.
20 See Suras [xcvii.] iii. 33; xix. p. 117, for the story o…
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, (20/104)
It opens a Sura with the Night Journey from Mecca to a “further” blessed temple, then recounts God’s guidance to Israel, judgment after repeated crimes, divine signs, and moral commands for worship.
In the Name of God, the Compassionate, the Merciful
GLORY be to Him who carried his servant by night2 from the sacred temple of
Mecca to the temple3 that is more remote, whose precinct we have blessed, that we might shew him of our signs! for He is the Hearer, the Seer.
And4 we gave the Book to Moses and ordained it for guidance to the children of Israel-"that ye take no other Guardian than me."
O posterity of tho…
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, (40/104)
It returns to themes of resurrection and God’s knowledge, contrasts believers’ trust with infidels’ denial, and emphasizes the Qur’an’s authority as guidance and warning, including an attack on skepticism.
He who doth right-it is for himself:15 and he who doth evil-it is for himself: and thy Lord will not deal unfairly with his servants.
With Him alone16 is the knowledge of "the Hour." No fruit cometh forth from its coverings, neither doth any female conceive, nor is she delivered, but with His knowledge. And on that day He shall call men to Him, saying, "Where are the companions ye gave me?" They shall say, "We own t…
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 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. (19/66)
The passage recounts Quranic monotheistic argument through Abraham’s critique of idol worship and worship of the heavens and earth, then lists prophets Abraham’s descendants and others, concluding with claims that scripture is guidance.
His the kingdom, on the day when there shall be a blast on the trumpet: He knoweth alike the unseen and the seen: and He is the Wise, the Cognisant.
And remember when Abraham said to his father Azar,18 Takest thou images as gods? Verily, I see that thou and thy people are in manifest error.
And thus did we shew Abraham the kingdom of the Heavens and of the Earth,19
that he might be stablished in knowledge.
And whe…
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 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. (28/66)
The passage continues Qur’anic teachings urging trust in the God of Mercy, warning unbelievers with punishment, describing paradise and hell, and explaining how prior scriptures and God’s revelation can abrogate and confirm.
thought of God. What! Shall not men's hearts repose in the thought of God? They who believe and do the things that be right-blessedness awaiteth them, and a goodly home.
Thus have we sent thee to a people whom other peoples have preceded, that thou mightest rehearse to them our revelations to thee. Yet they believe not on the God of Mercy.4 SAY: He is my Lord. There is no God but He. In Him do I
put my trust. To Him…
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 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. (29/66)
After repeating the translator’s discussion of Muhammad’s alleged psychological self-deception, the text gives Qur’an Sura II (The Cow) opening verses: guidance through faith, prayer, charity, and conviction in the life to come, plus warnings to hypocrites.
1 See Sura 1xviii. p. 32.
2 This is said by the traditionists and commentators generally, to refer to
Amir and Arbad ben Kais, who in the year 9 or 10 conspired against Muhammad's life, and were struck dead by lightning. See the authorities in Nöld. p. 120:
Weil, 256; Caussin, iii. 295. But this explanation may have been suggested by the words of the text, which must, if the comment be correct, have been revealed at…
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 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. (33/66)
Sura II turns to disputes with Jews: it condemns corrupting scripture for profit, false claims about how long hell lasts, breaks covenants, and recounts Israel’s turning from divine commands, with consequences on judgment day.
For we said, "Strike the corpse with part of her." So God giveth life to the dead, and sheweth you his signs, that haply ye may understand.
Then after that your hearts became hard like rocks, or harder still: for verily, from rocks have rivers gushed; others, verily, have been cleft, and water hath issued from them; and others, verily, have sunk down through fear of God: And God is not regardless of your actions.
D…
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 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. (62/66)
The passage shifts to Sura III (Family of Imran), affirming God’s unity and revelation, discussing scriptural interpretation and punishment for unbelief, and setting Islam as the true religion while recounting Mary’s story and Jesus’ annunciation.
7 Unintelligible or affected words, applied to the new religion in contempt. See Sura [xci.] ii. 56, p. 343.
8 Matt. xxi. 43.
SURA III.-THE FAMILY OF IMRAN1 [XCVII.]
MEDINA.-200 Verses
In the Name of God, the Compassionate, the Merciful
ELIF. LAM. MIM.2 God! there is no god but He, the Living, the Merciful!
In truth hath He sent down to thee "the Book," which confirmeth those which precede it: For He had sent d…
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 had believed, it had surely been better for them! Believers there are among them, but most of them are perverse. (23/73)
Using stories from earlier communities, it recounts Jewish covenant-breaking, rejection of God’s signs, alleged disbelief about Jesus, and then lists prophets and scriptures, ending with the demand to believe and warning of divine punishment.
took they the calf as the object of their worship, after that our clear tokens had come to them; but we forgave them this, and conferred on Moses undoubted power.
And we uplifted the mountain 29 over them when we made a covenant with them, and we said to them, "Enter the gate adoring:"and we said to them,
"Transgress not on the Sabbath," and we received from them a strict covenant.
So, for that they have broken the…
Samuel Pepys
· 1659-01-01 to 1669 (diary entries)
Act of Indemnity; and in the House of Commons, between the > Act for the rendering none capable of preferment or employment in the State, but who have been loyall and constant to the King and (196/495)
Pepys stands as godfather at the christening of a boy named Samuel, paying close attention to Catholic Capuchin ceremonies via a proxy arrangement, while also noting progress on buying off chimney-money.
not pinked, but plain black; and they say the King says the pinking upon whites makes them look too much like magpyes, and therefore hath bespoke one of plain velvet.
18th. To Lovett's house, where I stood godfather. But it was pretty that, being a Protestant, a man stood by and was my proxy to answer for me. A priest christened it, and the boy's name is
Samuel. The ceremonies many, and some foolish. The priest…
William Tyndale
· 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter .xxxvij.
Bezalel makes the ark of the covenant, mercy seat, table, candlestick, and incense altar with detailed dimensions and gold overlays, along with sacred anointing oil and incense.
And Bezaleel made the ark of sethim wood two cubits and an half long and a cubit and a half broad, and a cubit and a half high: and overlaid it with fine gold both within and without, and made a crown of gold to it round about, and cast for it four rings of gold for the four corners of it: two rings for the one side and two for the other, and made staves of Sethim wood, and covered them with gold, and put the staves …
William Tyndale
· 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter 22: (2/335)
Tyndale defines the gospel (evangelion) as joyful tidings from Greek origins, explaining how Christ’s victory frees people from sin, death, and the devil, and calls it the “new testament.”
((The gospell or evangelion))
Evangelion (that we call the gospell) is a Greek word; and signifieth good, merry, glad and joyful tidings, that maketh a man's heart glad, and maketh him sing, dance, and leap for joy. As when David had killed
Goliah the giant, came glad tidings unto the jewes, that their fearful and cruel enemy was slain, and they delivered out of all danger: for gladness whereof, they sung, danced, a…
William Tyndale
· 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter 22: (11/335)
Tyndale addresses readers to approach Scripture with repentance and faith, distinguishes Law from Gospel, and urges applying the Law to deeds to produce sorrow and the Gospel to Christ for pardon.
To the Reader.
Give diligence, reader (I exhort thee) that thou come with a pure mind, and, as the Scripture saith, with a single eye, unto the words of health and of eternal life, by the which (if we repent and believe them) we are born anew, created afresh, and enjoy the fruits of the blood of Christ. Which blood crieth not for vengeance, as the blood of
Abel, but hath purchased life, love, favor, grace, blessing,…
William Tyndale
· 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter 22: (78/335)
Luke’s Gospel begins with an introduction to writing for Theophilus, then narrates Zechariah’s service in the temple, the angel Gabriel’s announcement of John’s birth, and Mary’s annunciation.
The .xvj. Chapter.
And when the saboth day was past, Mary Magdalen, and Mary Iacobi, and
Salome, bought ointments, that they might come and anoint him. And early in the morning the next day after the saboth day, they came unto the sepulchre, when the sun was risen. And they said one to another: who shall roll us away the stone from the door of the sepulchre? And when they beheld it, they saw how the stone was rolled…
William Tyndale
· 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter 22: (129/335)
Jesus argues that the Son acts like the Father, grants life, judges, and raises the dead, while also disputing Jewish disbelief and insisting Scripture points to him and condemns their lack of God’s love.
graves, shall hear his voice, and shall come forth, they that have done good unto the resurrection of life. And they that have done evil, unto the resurrection of damnation.
I can of mine own self do nothing at all. As I hear I judge, and my judgement is just, because I seek not mine own will: But the will of the father which hath sent me. If I bear witness of myself, my witness is not true. There is another that be…
William Tyndale
· 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter 22: (133/335)
At the temple Jesus defends his authority, confronts claims that he has a devil, and speaks about circumcision on the Sabbath; during the feast’s last day he proclaims living water from believers.
spake of myself. He that speaketh of himself, seeketh his own praise. But he that seeketh his praise that sent him, he is true, and no unrighteousness is in him.
Did not Moses give you a law? And yet none of you keepeth the law? Why go ye about to kill me? The people answered and said: Thou hast the devil. Who goeth about to kill thee? Iesus answered, and said unto them, I have done one work, and ye all marvel. Mose…
William Tyndale
· 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter 22: (167/335)
Philip meets an Ethiopian eunuch reading Isaiah, explains the scripture about Jesus, baptizes him after his profession of faith, and is later carried away; afterward Saul is converted on the road to Damascus, blinded for three days.
the Ethiophians, which had the rule of all her treasure, came to Ierusalem for to pray. As he returned home again sitting in his chariot he read Esay the prophet.
Then the spirit said unto Philip: Go near and join thyself to yonder chariot. Philip ran to him, and heard him read Esay the prophet and said: Understandest thou what thou readest? And he said: how can I, except I had a guide? And he desired Philip that he…
William Tyndale
· 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter 22: (171/335)
Peter recounts his vision of unclean animals becoming clean, says God told him to go, and then narrates how Gentiles in Antioch learn the Gospel through persecution-driven preaching and Barnabas’s mission.
received the word of God. When Peter was come up to Ierusalem, they of the circumcision disputed with him, saying: Thou wentest in unto men uncircumcised, and atest with them.
Peter began and expounded the thing in order to them saying: I was in the city of Ioppa praying, and in a trance I saw a vision, A certain vessel descend, as it had been a large linen cloth, let down from heaven by the four corners, And it cam…
William Tyndale
· 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter 22: (174/335)
Paul preaches in the synagogue at Pisidian Antioch that Jesus fulfills Old Testament promises, offers forgiveness through him, and shifts from Jews to Gentiles after persecution and expulsion.
said: Whom ye think that I am? the same am I not, but behold there cometh one after me, whose shoes of his feet I am not worthy to lowse.
Ye men and brethren, children of the generation off Abraham, and whosoever among you feareth God, to you is this word of health sent.
The inhabiters of Ierusalem, and their rulers because they knew him not, nor yet the voices of the prophets which are read every saboth day, have f…
William Tyndale
· 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter 22: (288/335)
Hebrews chapter 4-5 urges readers to strive to enter God’s rest and describes God’s word as piercing judgement, then introduces Jesus as a compassionate high priest and warns against immaturity in doctrine.
There remaineth therefore yet a rest to the people of God. For he that is entered into his rest doth cease from his own works, as God did from his.
Let us study therefore to enter into that rest, lest any man fall into such an ensample of unbelief: for the word of God is quick, and mighty in operation, and sharper than any two edged sword: and entereth through, even unto the dividing a sunder of the soul and the spi…
William Tyndale
· 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter 22: (291/335)
It quotes Jeremiah on the new covenant written on minds and hearts, then describes the tabernacle’s two veils and sacrificial system as temporary, pointing to Christ’s purification by his own blood.
I took them by the hands, to lead them out of the land of Egypt, for they continued not in my testament, and I regarded them not saith the lord.
For this is the testament that I will make with the house of Israhell:
After those days (saith the lord:) I will put my laws in their minds, and in their hearts, I will write them, and I will be their God, and they shall be my people. And they shall not teach, every man his…
William Tyndale
· 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter 22: (324/335)
Editor’s notes argue for spiritual guidance over modernizing textual revisions, stresses careful study of scripture, and praises Tyndale as a translator whose English phrasing influenced later English Bible versions, quoting biblical phrases.
thing is this? Notwithstanding by all manner ways, whether it be by occasion or of truth, yet Christ is preached: and therefore I joy. Yee and will joy." (Philippians j.)
Even so, thorow much research and thanks to the guidance of the spirit of God who leads to truth, that is, His son Christ Iesu our health; firstly asking God by prayer and fasting, for wisdom in Iesus name; it must be said in desire of the pure Wor…
William Tyndale
· 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter 22: (330/335)
The passage argues that scriptural promises should not be limited to one addressee, then explains archaic English verb endings (-est/-st, -eth/-th) with Bible quotations and defines many glossary terms.
to: "you and your"; as there would be no way to distinguish if the scriptural promises or directives are addressed to a given individual or to the people of God.
B.) How important is the poetic beauty and depth of archaic verb endings :
1.) -est or -st : Used to form the archaic second person singular
(thee, thou.. etc) of English verbs: comest thou to me?
"And he said unto Iesus: Lord remember me when thou comest…
William Tyndale
· 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter 22: (331/335)
Continuing the glossary, it defines further archaic word forms and terms, including “draught,” “durst,” festival names like “Ester,” and many lexical items tied to Bible verses.
draught : natural movement. Or that which is drawn; as: That which is taken by sweeping with a net. Luke v.
durst : a past tense and a past participle of dare.
egal : equal, impartial
egalness : impartiality
eschew : to escape from, to avoid, shun
ere : before, sooner than, ever
err, erre : error, stray from the true course; to miss the thing aimed at.
ester: exact spelling; interpreted as passover, easter, th…
William Tyndale
· 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter 22: (332/335)
The text continues defining dictionary entries such as “raca,” “succor,” and “superfluity,” adds notes on small scriptural details like “tittle,” and glosses figurative expressions.
publicans - ones who worked for the Romans; collector of taxes or tribute from the public.
quaternions : four soldiers, heavy security
raca : from the heb. means worthless
rue : aromatic plant
sophistry : a imaginable but misleading discussion, fallacious reasoning.
succor, succour : help, to relieve in time of distress, to assist and deliver from suffering
" For in that he himself suffered, and was tempted, he…
William Tyndale
· 1520s; English translation of the Pentateuch and New Testament material issued in the 1520s (later printed English Bible contents in this edition).
Chapter .j. > Chapter 22: (333/335)
This section gives revised dictionary-style definitions for words like “Amen,” “Congregation,” and “Devotion,” explains biblical senses of “faithful,” and adds further glossary entries including “Laud” and “Merciful.”
or in a statement; assent; (b) the final word or act; (c) Christ as being one who is true and faithful. And let all the people say, Amen.—Ps. cvi. 48.
CONGREGATION :
1. The act of congregating, or bringing together, or of collecting into one aggregate or mass.
2. An assembly of persons; a gathering; esp. an assembly of persons met for the worship of God, and for instruction in His Word; a body of people who habitual…
Frederick Douglass
· 1845
LETTER FROM WENDELL PHILLIPS, ESQ. > CHAPTER XI (13/14)
Wendell Phillips condemns churches that bless slavery, using biblical imagery and the example of scribes and Pharisees to argue American Christianity is hypocritical toward enslaved people.
“Just God! and these are they,v Who minister at thine altar, God of right! Men who their hands, with prayer and blessing, lay On Israel’s ark of light.
“What! preach, and kidnap men?
Give thanks, and rob thy own afflicted poor?
Talk of thy glorious liberty, and then
Bolt hard the captive’s door?
“What! servants of thy own
Merciful Son, who came to seek and save
The homeless and the outcast, fettering down
The taske…
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)
(2/15)
Margoliouth explains that the Qur'an’s power came from a living prophetic voice later compiled after Muhammad’s death, and argues that evaluating Muhammad and the book together is necessary. It contrasts Muslim orthodox veneration with critics, and proposes judging truthfulness, ethical standards, and originality through comparisons with Arabian paganism, Christian and Jewish traditions.
and then proceeded to create the vast politico-religious organisations of the Muhammedan world which are one of the great forces with which Europe and the East have to reckon to-day.
The secret of the power exercised by the book, of course, lay in the mind which produced it. It was, in fact, at first not a book, but a strong living voice, a kind of wild authoritative proclamation, a series of admonitions, promises, …
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)
(3/15)
Margoliouth argues the Qur’an’s originality lies less in new material than in reshaping borrowed traditions, which he claims pass through Muhammad’s mind into new, poetic forms that encourage believers and frighten opponents, and he links the Qur’an to later medieval learning.
later on, frequently descended to deliberate invention and artful rhetoric. He, in fact, accommodated his moral sense to the circumstances in which the r\oc\le he had to play involved him.
On the question of originality there can hardly be two opinions now that the
Koran has been thoroughly compared with the Christian and Jewish traditions of the time; and it is, besides some original Arabian legends, to those only …
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)
(4/15)
Margoliouth defends the Qur’an’s style as shaped by the psychology and environment of an untutored Arab prophet, compares its cadence to earlier prophetic voices, criticises European discomfort with repetition and “fantastic” elements, and praises Rodwell’s translation for matching Arabic atmosphere.
has in fact been penned by the prophet's greatest British admirer, Carlyle himself; and there are probably many now who find themselves in the same dilemma with that great writer.
The fault appears, however, to lie partly in our difficulty to appreciate the psychology of the Arab prophet. We must, in order to do him justice, give full consideration to his temperament and to the condition of things around him. We are…
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)
(6/15)
Rodwell’s preface explains his chronological arrangement of Qur’anic suras, recounting how Abu Bakr collected fragments after Muhammad’s death (on Omar’s suggestion), how Uthman later standardized the text to prevent disputes, and how suras are reordered by subject and inferred life events.
PREFACE
It is necessary that some brief explanation should be given with reference to the arrangement of the Suras, or chapters, adopted in this translation of the
Koran. It should be premised that their order as it stands in all Arabic manuscripts, and in all hitherto printed editions, whether Arabic or
European, is not chronological, neither is there any authentic tradition to shew that it rests upon the authority…
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)
(8/15)
Rodwell describes his method for ordering suras using traditional lists and scholarly criticism (Weil, Muir, Nöldeke), and he characterizes Qur’an suras by shifting tone from early poetic Mecca admonitions to later Medina legislation and war rhetoric.
and honesty of purpose which forbade him, as it certainly did, in any way to tamper with the sacred text, to suppress contradictory, and exclude or soften down inaccurate, statements.
The arrangement of the Suras in this translation is based partly upon the traditions of the Muhammadans themselves, with reference especially to the ancient chronological list printed by Weil in his Mohammed der Prophet, as well as upo…
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)
(10/15)
Rodwell argues that later passages may deliberately mix earlier revelations to soften predictions of imminent judgment, and he claims the Qur’an rarely names contemporaries or Muhammad explicitly, so verse meanings must often be interpreted through the Qur’an itself, aided by repeated narratives.
to Mecca proffering submission–and lastly in Hej. 10, the submission of Hadramont, Yemen, the greater part of the southern and eastern provinces of Arabia–and the final solemn pilgrimage to Mecca.
While, however, there is no great difficulty in ascertaining the Suras which stand in connection with the more salient features of Muhammad's life, it is a much more arduous, and often impracticable task, to point out the …
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)
(12/15)
The passage describes claimed influences on the Qur’an’s materials, including Jewish and Christian traditions known in Mecca and nearby Arabia, and outlines early Meccan “Hanyfs” who sought monotheism.
historians like Abulfeda as authorities, and to suppose that an account gains in certainty because it is mentioned by several of them, is highly uncritical." Life of Mohammad, p. 73.
The sources whence Muhammad derived the materials of his Koran are, over and above the more poetical parts, which are his own creation, the legends of his time and country, Jewish traditions based upon the Talmud, or perverted to suit h…
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)
(13/15)
It speculates about how Muhammad may have adopted ideas from gnostic and Jewish-Christian sects, discusses crucifixion doctrine as a possible reconciliation point, and compares textual parallels used to argue borrowing.
as long as he continued true to the principles of the Hanyfs, but to have quitted him in disgust at his subsequent proceedings, and to have died an orthodox Christian.
It has been supposed that Muhammad derived many of his notions concerning
Christianity from Gnosticism, and that it is to the numerous gnostic sects the Koran alludes when it reproaches the Christians with having "split up their religion into parties.…
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)
(14/15)
The work claims Muhammad had limited direct access to Christian scriptures, that Qur’anic similarities to Bible passages reflect indirect acquaintance and recasting, and argues Arabic Bible translations appeared centuries later.
of the Zodiac, oil, the winds, etc.), which we find adopted in the Koran. These points of contact with Islam, knowing as we do Muhammad's eclecticism, can hardly be accidental.
We have no evidence that Muhammad had access to the Christian Scriptures, though it is just possible that fragments of the Old or New Testament may have reached him through Chadijah or Waraka, or other Meccan Christians, possessing MSS. of th…
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)
(15/15)
It asserts Muhammad learned distorted Scripture histories from Arab Jews and Rabbis, embedded their legends with his own words, and argues that Qur’anic unity and style imply a single authorial process.
not that of the Koran–and these versions appear to have been made from the Septuagint, the Vulgate, Syriac, Coptic, and Greek; the four Gospels, says Tischendorf6 originem mixtam habere videntur.
From the Arab Jews, Muhammad would be enabled to derive an abundant, though most distorted, knowledge of the Scripture histories. The secrecy in which he received his instructions from them, and from his Christian informant…
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)
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," (1/11)
The translator weighs Muhammad’s sincerity against charges of imposture, suggesting Muhammad believed himself divinely called, possibly suffered self-deception from a cataleptic condition, and credits Islam’s lasting impact.
the proclaimer of a doctrine of the Divine Unity, held and taught by the
Patriarchs, especially by Abraham–a doctrine that should present to mankind
Judaism divested of its Mosaic ceremonial, and Christianity divested of the
Atonement and the Trinity14–doctrine, as he might have believed, fitted and destined to absorb Judaism, Christianity, and Idolatry; and this persuasion, once admitted into his mind as a convictio…
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)
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," (3/11)
The translator transitions from authorial character discussion to translation methodology, citing the Arabic text basis (Fluegel), comparing other translators, and explaining choices for names and key Arabic terms.
Koran without argeeing with that motto from St. Augustin, which Sale has prefixed to his title page, "Nulla falsa doctrina est, quæ non aliquid veri permisceat." Qu‘st. Evang. ii. 40.
The Arabic text from which this translation has been made is that of Fluegel.
Leips. 1841. The translations of Sale, Ullmann, Wahl, Hammer von Purgstall in the Fundgruben des Orients, and M. Kasimirski, have been collated throughout; a…
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)
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," (4/11)
The passage embeds the Arabic-to-English rendering of Sura XCVI, “Thick Blood,” set in Mecca, giving a moral warning about rejecting guidance and defying God’s authority.
6 Prol. in N.T. p. lxxviii.
7 The date of the Bab. Gemara is A.D. 530; of the Jerusalem Gamara, A.D.
430; of the Mischina A.D. 220; See Gfrörer’s Jahrhundert des Heils, pp. 11-
44.
8 Sura xlvi. 10, p. 314.
9 Sura vi. 20, p. 318. Sura ii. 13 (p. 339), verse 98, etc.
10 Sura xxv. 5, 6, p. 159.
11 Sura. vii. 156, p. 307; xxix. 47, p. 265.
12 See Dr. Sprenger’s “Life,” p. 101.
13 Or, epileptic.
14 A line…
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)
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, (2/104)
Sura 43 (Ornaments of Gold) opens with divine claims about an Arabic Qur’an and a preserved archetypal Book, then condemns Meccans’ idolatry and claims about angels and Jesus, recounts Abraham’s monotheism, and warns about judgment and Hell versus Paradise.
15 Lit. in their place.
16 See Sura xxvi. 225, p. III.
17 Lit. he setteth forth to us comparisons.
18 The form of the Arabic word is Rabbinic Hebrew.
SURA XLIII.–ORNAMENTS OF GOLD [LXI.]
MECCA.–89 Verses.
In the Name of God, the Compassionate, the Merciful
Ha. Mim.1 By the Luminous Book!
We have made it an Arabic Koran that ye may understand:
And it is a transcript of the archetypal Book,2 kept by us; it is …
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)
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, (4/104)
Sura 43 further contrasts Paradise for the God-fearing with eternal Hell for the wicked, emphasizes angels recording secrets and God’s knowledge, refutes ‘God’s son’ claims, and ends by telling Meccans to turn away and say ‘Peace.’
And they said, "Are our gods or is he the better?"15 They put this forth to thee only in the spirit of dispute. Yea, they are a contentious people.
Jesus is no more than a servant whom we favoured, and proposed as an instance of divine power to the children of Israel.
(And if we pleased, we could from yourselves bring forth Angels to succeed you on earth:)16
And he shall be a sign of the last hour;17 doubt not the…
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)
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, (5/104)
Sura 72 (Djinn) reports a company of djinn hearing the Qur’an in Nakhla, adopting monotheism, rejecting lies about God, warning that the astray will be Hell-fuel, and describing divine knowledge and punishment; it closes with a verse about God’s protection and judgment timing.
3 That is, of the birth of a female.
4 Lit. which he imputeth to the God of Mercy, as his likeness.
5 To authorise angel-worship.
6 Supply, Mecca and Taief, we would have received it.
7 Lit. mercy, i.e. the gift and office of prophecy.
8 Lit. the two Easts, by which some understand the distance between the two solstices.
9 Comp. Suras xl. 77; xxiii. 97; x. 47; xxix. 53; xxxvii. 179; xiii. 42.
These passages cle…
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)
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, (9/104)
The text argues that Muhammad’s message comes from sincere conviction rather than fraud, then shifts into Quranic themes: judgment, unity of God, disbelief’s consequences, and exhortations to faith and righteousness.
And they said, "Shall we believe on two men like ourselves, whose people are our slaves?"
And they treated them both as impostors; wherefore they became of the destroyed.
And we gave Moses the Book for Israel's guidance.
And we appointed the Son of Mary, and His mother for a sign; and we prepared an abode for both in a lofty spot,8 quiet, and watered with springs.
"O ye apostles! eat of things that are good: and …
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)
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)
The passage declares that the Quran warns the careless Meccans, rejects the claim that Muhammad is a sorcerer or poet, and describes creation, death, and divine accountability.
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…
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)
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, (17/104)
The passage (Surah 25) praises sending al-Furkan, argues against partners and false gods, answers claims that the Quran is fraud, and threatens the deniers with Hell and resurrection.
When it shall see them from afar, they shall hear its raging and roaring,–
And when they shall be flung into a narrow space thereof bound together, they shall invoke destruction on the spot:
–"Call not this day for one destruction, but call for destructions many."
SAY: Is this, or the Paradise of Eternity which was promised to the God-
fearing, best? Their recompense shall it be and their retreat;
Abiding therein…
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)
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, (23/104)
The text alternates between warnings and comfort: God guards humanity, recounts threats of earth-shaking punishment, commands prayer at sunset and night, claims the Qur’an is healing for believers, and rejects demands for miracles as proof.
he will not cleave the sides of the earth for you? or that he will not send against you a whirlwind charged with sands? Then shall ye find no protector.
Or are ye sure that he will not cause you to put back to sea a second time, and send against you a storm blast, and drown you, for that ye have been thankless? Then shall ye find no helper against us therein.
And now have we honoured the children of Adam: by land a…
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)
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, (24/104)
It answers skeptics who demand fountains, gardens, collapsing heavens, divine angel witnesses, or a gold house by asserting Muhammad’s humanity and apostleship, then recounts Moses’ signs and Pharaoh’s defeat, ending with guidance on prayerful recitation and praising God.
Or thou make the heaven to fall on us, as thou hast given out, in pieces; or thou bring God and the angels to vouch for thee;
Or thou have a house of gold; or thou mount up into Heaven; nor will we believe in thy mounting up, till thou send down to us a book which we may read." SAY: Praise be to my Lord! Am I more than a man, an apostle?
And what hindereth men from believing, when the guidance hath come to them, bu…
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)
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, (30/104)
After repeating the translator’s critical framing, the passage introduces Sura XVIII on the Seven Sleepers in “the Cave,” emphasizing their faith, their long sleep, guidance, and the disputed number of sleepers.
legend of Solomon's power over the Genii originates in a mistranslation of Eccl. ii. 8. Comp. also for other points in this story Prov. vi. 6; 1 Kings x. 1-10.
5 "Demons obeyed him (Solomon) . . . and evil spirits were subjected to him."
Targ. 2. on Esther 1, 2. From the same source Muhammad has adopted, with slight variations, the whole story of Solomon's intercourse with the Queen of
Saba. Comp. also Tr. Gittin, f…
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)
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, (47/104)
The passage instructs reciters to seek refuge in God against Satan, defends the Qur’an as truth from the Lord, warns that unbelievers’ hearts and senses are sealed, and speaks of reward, lawful food rules, and divine forgiveness.
which is right, whether male or female, if a believer, him will we surely quicken to a happy life, and recompense them with a reward meet for their best deeds.
When thou readest the Koran, have recourse to God for help against Satan the stoned,14
For no power hath he over those who believe, and put their trust in their
Lord,
But only hath he power over those who turn away from God, and join other deities with Him.…
HKB