The Koran

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The Koran

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TRANSLATED FROM THE ARABIC BY THE REV. J.M. RODWELL, M.A.

WITH AN INTRODUCTION BY THE REV. G. MARGOLIOUTH, M.A.

Introduction

Preface

Index

Sura Number (this edition)

Sura Number (Arabic text)

Title

1 96 Thick Blood or Clots of Blood

2 74 The Enwrapped

3 73 The Enfolded

4 93 The Brightness

5 94 The Opening

6 113 The Daybreak

7 114 Men

8 1 Sura I.

9 109 Unbelievers

10 112 The Unity

11 111 Abu Lahab

12 108 The Abundance

13 104 The Backbiter

14 107 Religion

15 102 Desire

16 92 The Night

17 68 The Pen

18 90 The Soil

19 105 The Elephant

20 106 The Koreisch

21 97 Power

22 86 The Night-Comer

23 91 The Sun

24 80 He Frowned

25 87 The Most High

26 95 The Fig

27 103 The Afternoon

28 85 The Starry

29 101 The Blow

30 99 The Earthquake

31 82 The Cleaving

32 81 The Folded Up

33 84 The Splitting Asunder

34 100 The Chargers

35 79 Those Who Drag Forth

36 77 The Sent

37 78 The News

38 88 The Overshadowing

39 89 The Daybreak

40 75 The Resurrection

41 83 Those Who Stint

42 69 The Inevitable

43 51 The Scattering

44 52 The Mountain

45 56 The Inevitable

46 53 The Star

47 70 The Steps or Ascents

48 55 The Merciful

49 54 The Moon

50 37 The Ranks

51 71 Noah

52 76 Man

53 44 Smoke

54 50 Kaf

55 20 Ta. Ha.

56 26 The Poets

57 15 Hedjr

58 19 Mary

59 38 Sad

60 36 Ya. Sin

61 43 Ornaments of Gold

62 72 Djinn

63 67 The Kingdom

64 23 The Believers

65 21 The Prophets

66 25 Al Furkan

67 17 The Night Journey

68 27 The Ant

69 18 The Cave

70 32 Adoration

71 41 The Made Plain

72 45 The Kneeling

73 16 The Bee

74 30 The Greeks

75 11 Houd

76 14 Abraham, On Whom Be Peace

77 12 Joseph, Peace Be On Him

78 40 The Believer

79 28 The Story

80 39 The Troops

81 29 The Spider

82 31 Lokman

83 42 Counsel

84 10 Jonah, Peace Be On Him!

85 34 Saba

86 35 The Creator, or The Angels

87 7 Al Araf

88 46 Al Ahkaf

89 6 Cattle

90 13 Thunder

91 2 The Cow

92 98 Clear Evidence

93 64 Mutual Deceit

94 62 The Assembly

95 8 The Spoils

96 47 Muhammad

97 3 The Family of Imran

98 61 Battle Array

99 57 Iron

100 4 Women

101 65 Divorce

102 59 The Emigration

103 33 The Confederates

104 63 The Hypocrites

105 24 Light

106 58 She Who Pleaded

107 22 The Pilgrimage

108 48 The Victory

109 66 The Forbidding

110 60 She Who Is Tried

111 110 HELP

112 49 The Apartments

113 9 Immunity

114 5 The Table

Introduction

The Koran admittedly occupies an important position among the

great religious books of the world. Though the youngest of the

epoch-making works belonging to this class of literature, it yields

to hardly any in the wonderful effect which it has produced on

large masses of men. It has created an all but new phase of human

thought and a fresh type of character. It first transformed a number

of heterogeneous desert tribes of the Arabian peninsula into a

nation of heroes, 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, threats, and instructions

addressed to turbulent and largely hostile assemblies of untutored

Arabs. As a book it was published after the prophet's death. In

Muhammed's life-time there were only disjointed notes, speeches,

and the retentive memories of those who listened to them. To

speak of the Koran is, therefore, practically the same as speaking

of Muhammed, and in trying to appraise the religious value of the

book one is at the same time attempting to form an opinion of the

prophet himself. It would indeed be difficult to find another case

in which there is such a complete identity between the literary

work and the mind of the man who produced it.

That widely different estimates have been formed of Muhammed

is well-known. To Moslems he is, of course, the prophet par

excellence, and the Koran is regarded by the orthodox as nothing

less than the eternal utterance of Allah. The eulogy pronounced by

Carlyle on Muhammed in Heroes and Hero Worship will probably

be endorsed by not a few at the present day. The extreme contrary

opinion, which in a fresh form has recently been revived by an

able writer, is hardly likely to find much lasting support. The

correct view very probably lies between the two extremes. The

relative value of any given system of religious thought must

depend on the amount of truth which it embodies as well as on the

ethical standard which its adherents are bidden to follow. Another

important test is the degree of originality that is to be assigned to

it, for it can manifestly only claim credit for that which is new in

it, not for that which it borrowed from other systems.

With regard to the first-named criterion, there is a growing opinion

among students of religious history that Muhammed may in a real

sense be regarded as a prophet of certain truths, though by no

means of truth in the absolute meaning of the term. The

shortcomings of the moral teaching contained in the Koran are

striking enough if judged from the highest ethical standpoint with

which we are acquainted; but a much more favourable view is

arrived at if a comparison is made between the ethics of the Koran

and the moral tenets of Arabian and other forms of heathenism

which it supplanted.

The method followed by Muhammed in the promulgation of the

Koran also requires to be treated with discrimination. From the

first flash of prophetic inspiration which is clearly discernible in

the earlier portions of the book he, 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 that the book stands in any

close relationship. The matter is for the most part borrowed, but

the manner is all the prophet's own. This is emphatically a case in

which originality consists not so much in the creation of new

materials of thought as in the manner in which existing traditions

of various kinds are utilised and freshly blended to suit the special

exigencies of the occasion. Biblical reminiscences, Rabbinic

legends, Christian traditions mostly drawn from distorted

apocryphal sources, and native heathen stories, all first pass

through the prophet's fervid mind, and thence issue in strange new

forms, tinged with poetry and enthusiasm, and well adapted to

enforce his own view of life and duty, to serve as an

encouragement to his faithful adherents, and to strike terror into

the hearts of his opponents.

There is, however, apart from its religious value, a more general

view from which the book should be considered. The Koran enjoys

the distinction of having been the starting-point of a new literary

and philosophical movement which has powerfully affected the

finest and most cultivated minds among both Jews and Christians

in the Middle Ages. This general progress of the Muhammedan

world has somehow been arrested, but research has shown that

what European scholars knew of Greek philosophy, of

mathematics, astronomy, and like sciences, for several centuries

before the Renaissance, was, roughly speaking, all derived from

Latin treatises ultimately based on Arabic originals; and it was the

Koran which, though indirectly, gave the first impetus to these

studies among the Arabs and their allies. Linguistic investigations,

poetry, and other branches of literature, also made their

appearance soon after or simultaneously with the publication of

the Koran; and the literary movement thus initiated has resulted in

some of the finest products of genius and learning.

The style in which the Koran is written requires some special

attention in this introduction. The literary form is for the most part

different from anything else we know. In its finest passages we

indeed seem to hear a voice akin to that of the ancient Hebrew

prophets, but there is much in the book which Europeans usually

regard as faulty. The tendency to repetition which is an inherent

characteristic of the Semitic mind appears here in an exaggerated

form, and there is in addition much in the Koran which strikes us

as wild and fantastic. The most unfavourable criticism ever passed

on Muhammed's style 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 here in touch with an

untutored but fervent mind, trying to realise itself and to assimilate

certain great truths which have been powerfully borne in upon

him, in order to impart them in a convincing form to his

fellow-tribesmen. He is surrounded by obstacles of every kind, yet

he manfully struggles on with the message that is within him.

Learning he has none, or next to none. His chief objects of

knowledge are floating stories and traditions largely picked up

from hearsay, and his over-wrought mind is his only teacher. The

literary compositions to which he had ever listened were the

half-cultured, yet often wildly powerful rhapsodies of early

Arabian minstrels, akin to Ossian rather than to anything else

within our knowledge. What wonder then that his Koran took a

form which to our colder temperaments sounds strange,

unbalanced, and fantastic?

Yet the Moslems themselves consider the book the finest that ever

appeared among men. They find no incongruity in the style. To

them the matter is all true and the manner all perfect. Their eastern

temperament responds readily to the crude, strong, and wild appeal

which its cadences make to them, and the jingling rhyme in which

the sentences of a discourse generally end adds to the charm of the

whole. The Koran, even if viewed from the point of view of style

alone, was to them from the first nothing less than a miracle, as

great a miracle as ever was wrought.

But to return to our own view of the case. Our difficulty in

appreciating the style of the Koran even moderately is, of course,

increased if, instead of the original, we have a translation before

us. But one is happy to be able to say that Rodwell's rendering is

one of the best that have as yet been produced. It seems to a great

extent to carry with it the atmosphere in which Muhammed lived,

and its sentences are imbued with the flavour of the East. The

quasi-verse form, with its unfettered and irregular rhythmic flow

of the lines, which has in suitable cases been adopted, helps to

bring out much of the wild charm of the Arabic. Not the least

among its recommendations is, perhaps, that it is scholarly without

being pedantic that is to say, that it aims at correctness without

sacrificing the right effect of the whole to over-insistence on small

details.

Another important merit of Rodwell's edition is its chronological

arrangement of the Suras or chapters. As he tells us himself in his

preface, it is now in a number of cases impossible to ascertain the

exact occasion on which a discourse, or part of a discourse, was

delivered, so that the system could not be carried through with

entire consistency. But the sequence adopted is in the main based

on the best available historical and literary evidence; and in

following the order of the chapters as here printed, the reader will

be able to trace the development of the prophet's mind as he

gradually advanced from the early flush of inspiration to the less

spiritual and more equivocal r\oc\le of warrior, politician, and

founder of an empire.

G. Margoliouth.

The following is a list of the English translations:

From the original Arabic by G. Sale, 1734, 1764, 1795, 1801;

many later editions, which include a memoir of the translator by R.

A. Davenport, and notes from Savary's version of the Koran; an

edition issued by E. M. Wherry, with additional notes and

commentary (Tr\du\ubner's Oriental Series), 1882, etc.; Sale's

translation has also been edited in the Chandos Classics, and

among Lubbock's Hundred Books (No. 22). The Holy Qur\da\an,

translated by Dr. Mohammad Abdul Hakim Khan, with short

notes, 1905; Translation by J. M. Rodwell, with notes and index

(the Suras arranged in chronological order), 1861, 2nd ed., 1876;

by E. H. Palmer (Sacred Books of the East, vols. vi., ix.).

Selections: Chiefly from Sale's edition, by E. W. Lane, 1843;

revised and enlarged with introduction by S. Lane-Poole.

(Tr\du\ubner's Oriental Series), 1879; The Speeches and

Table-Talk of the Prophet Mohammad, etc., chosen and translated,

with introduction and notes by S. Lane-Poole, 1882 (Golden

Treasury Series); Selections with introduction and explanatory

notes (from Sale and other writers), by J. Murdock (Sacred Books

of the East), 2nd ed., 1902; The Religion of the Koran, selections

with an introduction by A. N. Wollaston (The Wisdom of the

East), 1904.

SIR WILLIAM MARTIN, K.T., D.C.L.

LATE CHIEF JUSTICE OF NEW ZEALAND,

THIS VOLUME IS DEDICATED, WITH SINCERE FEELINGS

OF ESTEEM FOR HIS PRIVATE WORTH,

PUBLIC SERVICES,

AND EMINENT LITERARY ATTAINMENTS,

BY The Translator.

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 of Muhammad himself. The scattered fragments of the

Koran were in the first instance collected by his immediate

successor Abu Bekr, about a year after the Prophet's death, at the

suggestion of Omar, who foresaw that, as the Muslim warriors,

whose memories were the sole depositaries of large portions of the

revelations, died off or were slain, as had been the case with many

in the battle of Yemƒma, A.H. 12, the loss of the greater part, or

even of the whole, was imminent. Zaid Ibn Thƒbit, a native of

Medina, and one of the Ansars, or helpers, who had been

Muhammad's amanuensis, was the person fixed upon to carry out

the task, and we are told that he "gathered together" the fragments

of the Koran from every quarter, "from date leaves and tablets of

white stone, and from the breasts of men." The copy thus formed

by Zaid probably remained in the possession of Abu Bekr during

the remainder of his brief caliphate, who committed it to the

custody of Haphsa, one of Muhammad's widows, and this text

continued during the ten years of Omar's caliphate to be the

standard. In the copies made from it, various readings naturally

and necessarily sprung up; and these, under the caliphate of

Othman, led to such serious disputes between the faithful, that it

became necessary to interpose, and in accordance with the warning

of Hodzeifa, "to stop the people, before they should differ

regarding their scriptures, as did the Jews and Christians." In

accordance with this advice, Othman determined to establish a text

which should be the sole standard, and entrusted the redaction to

the Zaid already mentioned, with whom he associated as

colleagues, three, according to others, twelve of the Koreisch, in

order to secure the purity of that Meccan idiom in which

Muhammad had spoken, should any occasions arise in which the

collators might have to decide upon various readings. Copies of

the text formed were thus forwarded to several of the chief

military stations in the new empire, and all previously existing

copies were committed to the flames.

Zaid and his coadjutors, however, do not appear to have arranged

the materials which came into their hands upon any system more

definite than that of placing the longest and best known Suras first,

immediately after the Fatthah, or opening chapter (the eighth in

this edition); although even this rule, artless and unscientific as it

is, has not been adhered to with strictness. Anything approaching

to a chronological arrangement was entirely lost sight of. Late

Medina Suras are often placed before early Meccan Suras; the

short Suras at the end of the Koran are its earliest portions; while,

as will be seen from the notes, verses of Meccan origin are to be

found embedded in Medina Suras, and verses promulged at

Medina scattered up and down in the Meccan Suras. It would seem

as if Zaid had to a great extent put his materials together just as

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The Koran

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