ENTITLED, SMOKE;x REVEALED AT MECCA.y
IN THE NAME OF THE MOST MERCIFUL GOD.
H. M.z BY the perspicuous book of the Koran;
verily we have sent down the same on a blessed nighta (for we had engaged
so to do),
on the night wherein is distinctly sent down the decree of every
determined thing,
as a command from us.b Verily we have ever used to send apostles with
revelations, at proper intervals,
as a mercy from thy LORD; for it is he who heareth and knoweth:
the LORD of heaven and earth, and of whatever is between them; if ye are
men of sure knowledge.
There is no GOD but he: he giveth life, and he causeth to die; he is your
LORD, and the LORD of your forefathers.
Yet do they amuse themselves with doubt.
But observe them, on the day whereon the heaven shall produce a visible
smoke,
10 which shall cover mankind:c this will be a tormenting plague.
They shall say, O LORD, take this plague from off us: verily we will
become true believers.
How should an admonition be of avail to them in this condition; when a
manifest apostle came unto them,
but they retired from him, saying, This man is instructed by others,d or
is a distracted person?
We will take the plague from off you, a little: but ye will certainly
return to your infidelity.e
On the day whereon we shall fiercely assault them with great power,f
verily we will take vengeance on them.
We made trial of the people of Pharaoh before them, and an honourable
messenger came unto them,
x This word occurs within a few lines from the beginning of the
chapter.
y Some except the verse beginning, We will take the plague off you a
little, &c.
z See the Prelim. Disc. Sect. III. p. 46, &c.
a Generally supposed to be that between the twenty-third and twenty-
fourth of Ramadân. See ibid. p. 50, and chapter 97, and the notes there.
b For annually on this night, as the Mohammedans are taught, all the
events of the ensuing year, with respect to life and death and the other
affairs of this world, are disposed and settled.1 Some, however, suppose that
these words refer only to that particular night on which the Korân, wherein
are completely contained the divine determinations in respect to religion and
morality, was sent down;2 and, according to this exposition, the passage may
be rendered, The night whereon every determined or adjudged matter was sent
down.
c The commentators differ in their expositions of this passage. Some
think it spoke of a smoke which seemed to fill the air during the famine which
was inflicted on the Meccans in Mohammed's time,3 and was so thick that,
though they could hear, yet they could not see one another.4 But, according
to a tradition of Ali, the smoke here meant is that which is to be one of the
previous signs of the day of judgment,5 and will fill the whole space from
east to west, and last for forty days. This smoke, they say, will intoxicate
the infidels, and issue at their nose, ears and posteriors, but will very
little inconvenience the true believers.6
d See chapter 16, p. 203.
e If we follow the former exposition, the words are to be understood,
of the ceasing of the famine upon the intercession of Mohammed, at the desire
of the Koreish, and on their promise of believing on him; notwithstanding
which, they fell back to their old incredulity; but if we follow the latter
exposition, they are to be understood of GOD'S taking away the plague of the
smoke, after the expiration of the forty days, at the prayer of the infidels,
and on their promise of receiving the true faith, which being done, they will
immediately return to their wonted obstinacy.
f Some expound this of the slaughter at Bedr, and others of the day of
judgment.
1 Jallalo'ddin, al Beidâwi. 2 Idem. 3 See cap. 23, p.
259, note
4 Al Zamakh., al Beidâwi, Yahya, Jallalo'ddin. 5 See the Prelim. Disc.
Sect. IV. p. 63. 6 Al Zamakh., al Beidâwi.
33
saying, Send unto me the servants of GOD;g verily I am a faithful
messenger unto you:
and lift not yourselves up against GOD; for I come unto you with manifest
power.
And I fly for protection unto my LORD, and your LORD, that ye stone me
not.h
20 If ye do not believe me, at least depart from me.i
And when they accused him of imposture, he called upon his LORD, saying,
These are a wicked people.
And God said unto him, March forth with my servants by night; for ye will
be pursued:
and leave the sea divided, that the Egyptians may enter the same; for
they are a host doomed to be drowned.
How many gardens, and fountains,
and fields of corn, and fair dwellings,
and advantages which they enjoyed, did they leave behind them!
Thus we dispossessed them thereof; and we gave the same for an
inheritance unto another people.k
Neither heaven nor earth wept for them;l neither were they respited any
longer.
And we delivered the children of Israel from a shameful affliction;
30 from Pharaoh; for he was haughty, and a transgressor:
and we chose them, knowingly,m above all people;
and we showed them several signs,n wherein was an evident trial.
Verily these Meccans say,
Assuredly our final end will be no other than our first natural death;
neither shall we be raised again:
bring now our forefathers back to life, if ye speak truth.
Are they better, or the people of Tobba,o
and those who were before them? we destroyed them, because they wrought
wickedness.
We have not created the heavens and the earth, and whatever is between
them, by way of sport:
we have created them no otherwise than in truth;p but the greater part of
them do not understand.
40 Verily the day of separationq shall be the appointed term of them all:
a day, whereon the master and the servant shall be of no advantage to one
another, neither shall they be helped;
excepting those on whom GOD shall have mercy; for he is the mighty, the
merciful.
Verily, the fruit of the tree of al Zakkum
shall be the food of the impious:r
g i.e., Let the Israelites go with me to worship their GOD.
h Or that ye injure me not, either by word or deed.1
i Without opposing me or offering me any injury, which I have not
deserved from you.
k See chapter 26, p. 278.
l That is, none pitied their destruction.
m i.e., Knowing that they were worthy of our choice; or,
notwithstanding we knew they would, in time to come, fall into idolatry, &c.
n As the dividing of the Red Sea, the cloud which shaded them, the
raining on them manna and quails, &c.2
o The Hamyarites, whose kings had the title of Tobba.3 The
commentators tell us that the Tobba here meant was very potent, and built
Samarcand, or, as others say, demolished it; and that he was a true believer,
but his subjects were infidels.4
This prince seems to have been Abu Carb Asaad, who flourished about
seven hundred years before Mohammed, and embraced Judaism, which religion he
first introduced into Yaman (being the true religion at that time, inasmuch as
Christianity was not then promulgated), and was, for that cause probably,
slain by his own people.5
p See chapter 21, p. 242, and chapter 38, p. 341.
q i.e., The day of judgment; when the wicked shall be separated from
the righteous, &c.
r Jallalo'ddin supposes this passage to have been particularly levelled
against Abu Jahl.
1 Al Beidâwi. 2 Idem. 3 See the Prelim. Disc. Sect.
I. p. 7. 4 Al Beidâwi, Jallalo'ddin.
5 Al Jannâbi. Vide Poc. Spec. p. 60.
as the dregs of oil shall it boil in the bellies of the damned,
like the boiling of the hottest water.
And it shall be said to the tormentors, Take him, and drag him into the
midst of hell:
and pour on his head the torture of boiling water,
saying, Taste this; for thou art that mighty and honourable person.
50 Verily this is the punishment of which ye doubted.
But the pious shall be lodged in a place of security,
among gardens and fountains:
they shall be clothed in fine silk, and in satin; and they shall sit
facing one another.
Thus shall it be: and we will espouse them to fair damsels, having large
black eyes.
In that place shall they call for all kinds of fruits, in full security:
they shall not taste death therein, after the first death; and God shall
deliver from the pains of hell:
through the gracious bounty of thy LORD. This will be great felicity.
Moreover we have rendered the Koran easy for thee, by revealing it in
thine own tongue; to the end that they may be admonished:
wherefore do thou wait the event; for they wait to see some misfortune
befall thee.
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