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- The Koran - 40/136 -
Even so. Let them then taste it-boiling water and gore,
And other things of kindred sort!
To their leaders it shall be said, "This company shall be thrown in headlong with you. No greetings shall await them, for they shall be burned in the fire."
They shall say: "But ye, too! there shall be no welcome for you. It was ye who prepared this for us, and wretched is the abode!"
They will say: "O our Lord! increase twofold in the fire, the punishment of him who hath brought this upon us."
And they will say: "Why see we not the men whom we numbered among the wicked-
Whom we used to treat with scorn? Have they escaped our eyes?"17
Verily this is truth-the wrangling together of the people of the fire.
SAY: I am but a warner; and there is no God but God the One, the Almighty!
Lord of the Heavens and of the Earth, and of all that is between them,18 the Potent, the Forgiving!
SAY: this is a weighty message,19
From which ye turn aside!
Yet had I no knowledge of what passed among the celestial chiefs when they disputed,20
-Verily, it hath been revealed to me only because I am a public preacher-
When thy Lord said to the angels, "I am about to make man of clay,21
And when I have formed him and breathed my spirit into him, then worshipping fall down before him."
And the angels prostrated themselves, all of them with one accord,
Save Eblis. He swelled with pride, and became an unbeliever.
"O Eblis," said God, "what hindereth thee from prostrating thyself before him whom my hands have made?
Is it that thou are puffed up with pride? or art thou a being of lofty merit?"
He said: "I am more excellent than he; me hast thou created of fire:22 of clay hast thou created him."
He said: "Begone then hence: thou art accursed,23
And lo! my ban shall be on thee till the day of the reckoning."
He said: "O my Lord! respite me till the day of Resurrection."
He said, "One then of the respited shalt thou be,
Till the day of the time appointed."
He said: "I swear by thy might then that all of them will I seduce,
Save thy sincere servants among them."
He said: "It is truth, and the truth I speak. From thee will I surely fill Hell, and with such of them as shall follow thee, one and all.
Say: I ask no wage of you for this, nor am I one who intermeddleth.
Of a truth the Koran is no other than a warning to all creatures.
And after a time shall ye surely know its message.
1 The letter S. See Sura lxviii. p. 32.
2 These verses are said to have been revealed when, upon the conversion of Omar, the Koreisch went in a body to Abu Talib and requested him to withdraw his protection from Muhammad, but being put to silence by the latter, departed in great confusion. Wah. Beidh.
3 That is, in the Christian religion, which teaches, Muhammad ironically implies, a plurality of Gods.
4 This may allude to the so-called "confederacy" of the Koreisch against Muhammad.
5 This term is also applied to Pharaoh, Sura lxxxix. 9, p. 54. He is said to have fastened the Israelites to stakes, and then subjected them to various torments.
addenda: This is the usual interpretation. Lit. Lord of, or, possessor of stakes (comp. li. 39 in Ar.), i.e., Forces. Dr. Sprenger ingenuously suggests that Muhammad’s Jewish informant may have described Pharaoh as rich in neçyb, i.e., fortresses; whereas, in Ar., naçyb, means an erection, pillar, etc., for which Muhammad substituted the word for tent stakes. Vol. i. (470).
6 Præditi (manibus) virtute. Mar.
7 Comp. Ps. cxlviii. 9, 10.
8 Two angels who pretended to appeal to David in order to convince him of his sin in the matter of Uriah's wife. Comp. I Sam. xii.
9 The Psalms, if we suppose with Nöldeke, p. 99, that David is still addressed: the Koran, if with Sale we refer the passage to Muhammad.
10 The Commentators say that the word used in the original implies that the mares stood on three feet, and touched the ground with the edge of the fourth foot.
11 Solomon, in his admiration of these horses, the result, we are told, of David's or his own conquests, forgot the hour of evening prayer, and when aware of his fault commenced their slaughter. The Tr. Sanhedr. fol. 21, mentions Solomon's love for horses, and that he determined to have a large stud; yet not to send the people to Egypt (Deut. xvii. 16) but to have them brought to him out of Egypt (I Kings x. 28).
12 One of the Djinn. The absurd fiction may be seen in extenso in Sale. Compare Tr. Sanhedr. fol. 20, b. and Midr. Jalkut on I Kings vi. § 182.
13 Thus the second Targum on Esther i. 2, mentions the four different kinds of Demons which were "given into the hand" of Solomon-a legend derived from a misunderstanding of Eccl. ii. 8.
14 The fountain which had sprung up. To this history the Talmudists have no allusion.
15 Thy wife;-on whom he had sworn that he would inflict an hundred blows, because she had absented herself from him when in need of her assistance, or for her words (Job ii. 9). The oath was kept, we are told, by his giving her one blow with a rod of a hundred stalks. This passage is often quoted by the Muslims as authorising any similar manner of release from an oath inconsiderately taken.
16 Lit. men of hand and of sight.
17 Lit. or do our eyes wander from them.
18 See verses 9, 26, above. It seems to have been one of the peculiarities of Muhammad, as a person very deficient in imagination, to dwell upon and repeat the same ideas, with an intensity which is at once an evidence of deep personal conviction and consciousness, of the simple Arabian especially.
19 The connection between the concluding episode and the preceding part of the Sura does not seem very clear. It probably originated at a different but uncertain period.
20 About the creation of man.
21 Comp. Sura [xci.] ii. 28, ff.
22 Comp. Ps. civ. 4.
23 Lit. stoned. See Sura xv. 34, p. 114.
SURA XXXVI.-YA. SIN [LX.]
In the Name of God, the Compassionate, the Merciful
YA. SIN.1 By the wise Koran!
Surely of the Sent Ones, Thou,
Upon a right path!
A revelation of the Mighty, the Merciful,
That thou shouldest warn a people whose fathers were not warned and therefore lived in heedlessness!
Just, now, is our sentence2 against most of them; therefore they shall not believe.
On their necks have we placed chains which reach the chin, and forced up are their heads:
Before them have we set a barrier and behind them a barrier, and we have shrouded them in a veil, so that they shall not see.
Alike is it to them if thou warn them or warn them not: they will not believe.
Him only shalt thou really warn, who followeth the monition and feareth the God of mercy in secret: him cheer with tidings of pardon, and of a noble recompense.
Verily, it is We who will quicken the dead, and write down the works which they have sent on before them, and the traces which they shall have left behind them: and everything have we set down in the clear Book of our decrees.3
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