ENTITLED, THE GREEKS;q REVEALED AT MECCA.r
IN THE NAME OF THE MOST MERCIFUL GOD.
A. L. M.s THE Greeks have been overcome by the Persians,t
q The original word is al Rûm; by which the later Greeks, or subjects
of the Constantinopolitan empire, are here meant; though the Arabs give the
same name also to the Romans, and other Europeans.
r Some except the verse beginning at these words, Praise be unto GOD.
s The Prelim. Disc. Sect. III. p. 46, &c.
t The accomplishment of the prophecy contained in this passage, which
is very famous among the Mohammedans, being insisted on by their doctors as a
convincing proof that the Korân really came down from heaven, it may be
excusable to be a little particular.
The passage is said to have been revealed on occasion of a great victory
obtained by the Persians over the Greeks, the news whereof coming to Mecca,
the infidels became strangely elated, and began to abuse Mohammed and his
followers, imagining that this success of the Persians, who, like themselves,
were idolaters, and supposed to have no scriptures, against the Christians,
who pretended as well as Mohammed to worship one GOD, and to have divine
scriptures, was an earnest of their own future successes against the prophet
and those of his religion: to check which vain hopes, it was foretold, in the
words of the text, that how improbable soever it might seem, yet the scale
should be turned in a few years, and the vanquished Greeks prevail as
remarkably against the Persians.
That this prophecy was exactly fulfilled the commentators fail not to
observe, though they do not exactly agree in the accounts they give of its
accomplishment; the number of years between the two actions being not
precisely determined. Some place the victory gained by the Persians in the
fifth year before the Hejra, and their defeat by the Greeks in the second year
after it, when the battle of Bedr was fought:1 others place the former in the
third or fourth year before the Hejra, and the latter in the end of the sixth
or beginning of the seventh year after it, when the expedition of al
Hodeibiyah was undertaken.2
The date of the victory gained by the Greeks, in the first of these
accounts, interferes with a story which the commentators tell, of a wager laid
by Abu Becr with Obba Ebn Khalf, who turned this prophecy into ridicule. Abu
Becr at first laid ten young camels that the Persians should receive an
overthrow within three years; but on his acquainting Mohammed with what he had
done, that prophet told him that the word bed', made use of in this passage,
signified no determinate number of years, but any number from three to nine
(though some suppose the tenth year is included), and therefore advised him to
prolong the time, and to raise the wager; which he accordingly proposed to
Obba, and they agreed that the time assigned should be nine years, and the
wager a hundred camels. Before the time was elapsed, Obba died of a wound he
had received at Ohod, in the third year of the Hejra;3 but the event
afterwards showing that Abu Becr had won, he received the camels of Obba's
heirs, and brought them in triumph to Mohammed.4
History informs us that the successes of Khosru Parviz, king of Persia,
who carried on a terrible war against the Greek empire, to revenge the death
of Maurice, his father-in-law, slain by Phocas, were very great, and continued
in an uninterrupted course for two and twenty years. Particularly in the year
of Christ 615, about the beginning of the sixth year before the Hejra the
Persians, having the preceding year conquered Syria, made themselves masters
of Palestine, and took Jerusalem; which seems to be that signal advantage
gained over the Greeks mentioned in this passage, as agreeing best with the
terms here used, and most likely to alarm the Arabs by reason of their
vicinity to the scene of action: and there was so little probability, at that
time, of the Greeks being able to retrieve their losses, much less to distress
the Persians, that in the following years the arms of the latter made still
farther and more considerable progresses, and at length they laid siege to
Constantinople itself. But in the year 625, in which the fourth year of the
Hejra began, about ten years after the taking of Jerusalem, the Greeks, when
it was least expected, gained a remarkable victory over the Persians, and not
only obliged them to quit the territories of the empire, by carrying the war
into their own country, but drove them to the last extremity, and spoiled the
capital city al Madâyen; Heraclius enjoying thenceforward a continued series
of good fortune, to the deposition and death of Khosru. For more exact
information in these matters, and more nicely fixing the dates, either so as
to correspond with or to overturn this pretended prophecy (neither of which is
my business here), the reader may have recourse to the historians and
chronologers.5
1 Jallalo'ddin, &c. 2 Al Zamakh., al Beidâwi. 3 See
p. 272, note h. 4 Al Beidâwi, Jallalo'ddin, &c. 5 Vide
etiam Asseman, Bibl. Orient. t. 3, part i. p. 411, &c. et Boulainy. Vie de
Mahom. p. 333, &c.
in the nearest part of the land;u but after their defeat, they shall
overcome the others in their turn,
within a few years. Unto GOD belongeth the disposal of this matter, both
for what is past, and for what is to come: and on that day shall the believers
rejoice
in the success granted by GOD; for he granteth success unto whom he
pleaseth, and he is the mighty, the merciful.
This is the promise of GOD: GOD will not act contrary to his promise: but
the greater part of men know not the veracity of God.
They know the outward appearance of this present life; but they are
careless as to the life to come.
Do they not consider within themselves that GOD hath not created the
heavens and the earth, and whatever is between them, otherwise than in truth,
and hath set them a determined period? Verily a great number of men reject
the belief of their future meeting their LORD at the resurrection.
Do they not pass through the earth, and see what hath been the end of
those who were before them? They excelled the Meccans in strength, and broke
up the earth,x and inhabited it in greater affluence and prosperity than they
inhabit the same: and their apostles came unto them with evident miracles; and
GOD was not disposed to treat them unjustly, but they injured their own souls
by their obstinate infidelity;
and the end of those who had done evil was evil, because they charged the
signs of God with falsehood, and laughed the same to scorn.
10 God produceth creatures, and will hereafter restore them to life: then
shall ye return unto him.
And on the day whereon the hour shall come, the wicked shall be struck
dumb for despair;
and they shall have no intercessors from among the idols which they
associated with God. And they shall deny the false gods which they associated
with him.
On the day whereon the hour shall come, on that day shall the true
believers and the infidels be separated:
and they who shall have believed, and wrought righteousness, shall take
their pleasure in a delightful meadow;
but as for those who shall have disbelieved, and rejected our signs, and
the meeting of the next life, they shall be delivered up to punishment.
Wherefore glorify GOD, when the evening overtaketh you, and when ye rise
in the morning:
and unto him be praise in heaven and earth; and at sunset, and when ye
rest at noon.y
He bringeth forth the living out of the dead, and he bringeth forth the
dead out of the living;z and he quickeneth the earth after it hath been dead:
and in like manner shall ye be brought forth from your graves.
Of his signs one is, that he hath created you of dust; and behold, ye are
become men, spread over the face of the earth.
20 And of his signs another is, that he hath created you, out of
yourselves, wives, that ye may cohabit with them; and hath put love and
compassion between you: verily herein are signs unto people who consider.
u Some interpreters, supposing that the land here meant is the land of
Arabia, or else that of the Greeks, place the scene of action in the confines
of Arabia and Syria, near Bostra and Adhraât;6 others imagine the land of
Persia is intended, and lay the scene in Mesopotamia, on the frontiers of that
kingdom;7 but Ebn Abbas, with more probability, thinks it was in Palestine.
x To dig for water and minerals, and to till the ground for seed, &c.8
y Some are of opinion that the five times of prayer are intended in
this passage; the evening including the time both of the prayer of sunset, and
of the evening prayer properly so called, and the word I have rendered at
sunset, marking the hour of afternoon prayer, since it may be applied also to
the time a little before sunset.
z See chapter 3, p. 34.
6 Yahya, al Beidâwi. 7 Mojahed, apud Zamakh. Jallalo'ddin.
8 Al Beidâwi.
29
And of his signs are also the creation of the heavens and the earth, and
the variety of your languages, and of your complexions:z verily herein are
signs unto men of understanding.
And of his signs are your sleeping by night and by day, and your seeking
to provide for yourselves of his abundance: verily herein are signs unto
people who hearken.
Of his signs others are, that he showeth you the lightning, to strike
terror, and to give hope of rain, and that he sendeth down water from heaven,
and quickeneth thereby the earth, after it hath been dead; verily herein are
signs unto people who understand.
And of his signs this also is one, namely, that the heaven and the earth
stand firm at command: hereafter, when he shall call you out of the earth at
one summons, behold, ye shall come forth.
Unto him are subject whosoever are in the heavens and on earth: all are
obedient unto him.
It is he who originally produceth a creature, and afterwards restoreth
the same to life: and this is most easy with him. He justly challengeth the
most exalted comparison, in heaven and earth;a and he is the mighty, the wise.
He propoundeth unto a comparison taken from yourselves. Have ye, among
the slaves whom your right hands possess, any partner in the substance which
we have bestowed on you, so that ye become equal sharers therein with them, or
that ye fear them as ye fear one another?b Thus we distinctly explain our
signs, unto people who understand.
But those who act unjustly, by attributing companions unto God, follow
their own lusts, without knowledge: and who shall direct him whom GOD shall
cause to err? They shall have none to help them.
Wherefore be thou orthodox, and set thy face towards the true religion,
the institution of GOD, to which he hath created mankind disposed: there is no
change in what GOD hath created.c This is the right religion; but the greater
part of men know it not.
30 And be ye turned unto him, and fear him, and be constant at prayer, and
be not idolaters.
Of those who have made a schism in their religion, and are divided into
various sects, every sect rejoice in their own opinion.
When adversity befalleth men, they call upon their LORD, turning unto
him: afterwards, when he hath caused them to taste of his mercy, behold, a
part of them associate other deities with their LORD:
to show themselves ungrateful for the favors which we have bestowed on
them. Enjoy therefore the vain pleasures of this life; but hereafter shall ye
know the consequence.
Have we sent down unto them any authority, which speaketh of the false
gods which they associate with him?d
z Which are certainly most wonderful, and, as I conceive, very hard to
be accounted for, if we allow the several nations in the world to be all the
offspring of one man, as we are assured by scripture they are, without having
recourse to the immediate omnipotency of GOD.
a That is, in speaking of him we ought to make use of the most noble
and magnificent expressions we can possibly devise.
b See chapter 16, p. 200
c i.e., The immutable law, or rule, to which man is naturally disposed
to conform, and which every one would embrace, as most fit for a rational
creature, if it were not for the prejudices of education. The Mohammedans
have a tradition that their prophet used to say, That every person is born
naturally disposed to become a Moslem; but that a man's parents make him a
Jew, a Christian, or a Magian.
d That is, Have we either by the mouth of any prophet, or by any
written revelation, commanded or encouraged the worship of more gods than one?
When we cause men to taste mercy, they rejoice therein; but if evil
befalleth them, for that which their hands have before committed, behold, they
despair.e
Do they not see that GOD bestoweth provision abundantly on whom he
pleaseth, and is sparing unto whom he pleaseth? Verily herein are signs unto
people who believe.
Give unto him who is of kin to thee his reasonable due; and also to the
poor, and the stranger: this is better for those who seek the face of GOD; and
they shall prosper.
Whatever ye shall give in usury,f to be an increase of men's substance,
shall not be increased by the blessing of GOD: but whatever ye shall give in
alms, for GOD'S sake, they shall receive a twofold reward.
It is GOD who hath created you, and hath provided food for you: hereafter
will he cause you to die; and after that will he raise you again to life. Is
there any of your false gods, who is able to do the least of these things?
Praise be unto him; and far be he removed from what they associate with him!
40 Corruptiong hath appeared by land and by sea, for the crimes which men's
hands have committed; that it might make them to tasteh a part of the fruits
of that which they have wrought, that peradventure they might turn from their
evil ways.
Say, Go through the earth, and see what hath been the end of those who
have been before you: the greater part of them were idolaters.
Set thy face therefore towards the right religion, before the day cometh,
which none can put back from GOD. On that day shall they be separated into
two companies:
whoever shall have been an unbeliever, on him shall his unbelief be
charged; and whoever shall have done that which is right, shall spread
themselves couches of repose in paradise;
that he may reward those who shall believe, and work righteousness, of
his abundant liberality; for he loveth not the unbelievers.
Of his signs one is, that he sendeth the winds, bearing welcome tidings
of rain, that he may cause you to taste of his mercy; and that ships may sail
at his command, that ye may seek to enrich yourselves of his abundance by
commerce; and that ye may give thanks.
We sent apostles, before thee, unto their respective people, and they
came unto them with evident proofs: and we took vengeance on those who did
wickedly; and it was incumbent on us to assist the true believers.
It is GOD who sendeth the winds, and raiseth the clouds, and spreadeth
the same in the heaven, as he pleaseth; and afterwards disperseth the same:
and thou mayest see the rain issuing from the midst thereof; and when he
poureth the same down on such of his servants as he pleaseth, behold, they are
filled with joy;
although before it was sent down unto them, before such relief, they were
despairing.
Consider therefore the traces of GOD'S mercy; how he quickeneth the
earth, after its state of death: verily the same will raise the dead; for he
is almighty.
50 Yet if we should send a blasting wind, and they should see their corn
yellow and burnt up, they would surely become ungrateful, after our former
favors.
Thou canst not make the dead to hear, neither canst thou make the deaf to
hear thy call, when they retire and turn their backs;
e And seek not to regain the favour of GOD by timely repentance.
f Or by way of bribe. The word may include any sort of extortion or
illicit gain.
g viz., Mischief and public calamities, such as famine, pestilence,
droughts, shipwrecks, &c. or erroneous doctrines, or a general depravity of
manners.
h Some copies read in the first person plural, That we might cause them
to taste &c.
29-2
neither canst thou direct the blind out of their error: thou shalt make
none to hear, except him who shall believe in our signs; for they are resigned
unto us.
It is GOD who created you in weakness, and after weakness hath given you
strength; and after strength, he will again reduce you to weakness, and gray
hairs: he createth that which he pleaseth; and he is the wise, the powerful.
On the day whereon the last hour shall come, the wicked will swear
that they have not tarriedi above an hour: in like manner did they utter
lies in their lifetime.
But those on whom knowledge hath been bestowed, and faith, will say, Ye
have tarried, according to the book of GOD,k until the day of resurrection;
for this is the day of resurrection; but ye knew it not.
On that day their excuse shall not avail those who have acted unjustly;
neither shall they be invited any more to make themselves acceptable unto God.
And now have we propounded unto men, in this Koran, parables of every
kind: yet if thou bring them a verse thereof, the unbelievers will surely say,
Ye are no other than publishers of vain falsehoods.
Thus hath GOD sealed up the hearts of those who believe not:
60 But do thou, O Mohammed, persevere with constancy, for GOD is true; and
let not those induce thee to waver, who have no certain knowledge.
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