A.L.M.[47] There is no God but God, the living, self-subsisting: He hath

sent down unto thee the book of the Koran with truth, confirming that

which was revealed before it; for he had formerly sent down the law and

the gospel, a direction unto men; and he had also sent down the

distinction between good and evil. Verily those who believe not the

signs of God, shall suffer a grievous punishment; for God is mighty,

able to revenge. Surely nothing is hidden from God, of that which is on

earth, or in heaven: it is he who formeth you in the wombs, as he

pleaseth; there is no God but he, the mighty, the wise. It is he who

hath sent down unto thee the book, wherein are some verses clear to be

understood, they are the foundation of the book; and others are

parabolical. But they whose hearts are perverse will follow that which

is parabolical therein, out of love of schism, and a desire of the

interpretation thereof; yet none knoweth the interpretation thereof,

except God. But they who are well grounded in knowledge say, We believe

therein, the whole is from our Lord; and none will consider except the

prudent. O Lord, cause not our hearts to swerve from truth, after thou

hast directed us: and give us from thee mercy, for thou art he who

giveth. O Lord, thou shalt surely gather mankind together, unto a day of

resurrection: there is no doubt of it, for God will not be contrary to

the promise. As for the infidels, their wealth shall not profit them

anything, nor their children, against God: they shall be the fuel of

hell fire. According to the wont of the people of Pharaoh, and of those

who went before them, they charged our signs with a lie; but God caught

them in their wickedness, and God is severe in punishing. Say unto those

who believe not, Ye shall be overcome, and thrown together into hell; an

unhappy couch shall it be. Ye have already had a miracle shown you in

two armies, which attacked each other:[48] one army fought for God's

true religion, but the other were infidels; they saw the faithful twice

as many as themselves in their eyesight; for God strengthened with his

help whom he pleaseth. Surely herein was an example unto men of

understanding. The love and eager desire of wives, and children, and

sums heaped up of gold and silver, and excellent horses, and cattle, and

land, is prepared for men: this is the provision of the present life;

but unto God shall be the most excellent return. Say, Shall I declare

unto you better things than this? For those who are devout are prepared

with their Lord, gardens through which rivers flow; therein shall they

continue forever: and they shall enjoy wives free from impurity, and the

favor of God; for God regardeth his servants; who say, O Lord, we do

sincerely believe; forgive us therefore our sins, and deliver us from

the pain of hell fire: the patient, and the lovers of truth, and the

devout, and the alms-givers, and those who ask pardon early in the

morning. God hath borne witness that there is no God but he; and the

angels, and those who are endowed with wisdom, profess the same; who

executed righteousness; there is no God but he; the mighty, the wise.

Verily the true religion in the sight of God, is Islam;[49] and they who

had received the scriptures dissented not therefrom, until after the

knowledge of God's unity had come unto them, out of envy among

themselves; but whosoever believeth not in the signs of God, verily God

will be swift in bringing him to account. If they dispute with thee,

say, I have resigned myself unto God, and he who followeth me doth the

same: and say unto them who have received the scriptures, and to the

ignorant, Do ye profess the religion of Islam? Now if they embrace

Islam, they are surely directed; but if they turn their backs, verily

unto thee belongeth preaching only; for God regardeth his servants. And

unto those who believe not in the signs of God, and slay the prophets

without a cause, and put those men to death who teach justice; denounce

unto them a painful punishment. These are they whose works perish in

this world, and in that which is to come; and they shall have none to

help them. Hast thou not observed those unto whom part of the scripture

was given? They were called unto the book of God, that it might judge

between them; then some of them turned their backs, and retired

afar-off. This they did because they said, The fire of hell shall by no

means touch us, but for a certain number of days: and that which they

had falsely devised, hath deceived them in their religion. How then will

it be with them, when we shall gather them together at the day of

judgment,[50] of which there is no doubt; and every soul shall be paid

that which it hath gained, neither shall they be treated unjustly? Say,

O God, who possessest the kingdom; thou givest the kingdom unto whom

thou wilt, and thou takest away the kingdom from whom thou wilt: thou

exaltest whom thou wilt, and thou humblest whom thou wilt: in thy hand

is good, for thou art almighty. Thou makest the night to succeed the

day: thou bringest forth the living out of the dead, and thou bringest

forth the dead out of the living; and providest food for whom thou wilt

without measure. Let not the faithful take the infidels for their

protectors, rather than the faithful: he who doth this shall not be

protected of God at all; unless ye fear any danger from them: but God

warneth you to beware of himself; for unto God must ye return. Say,

Whether ye conceal that which is in your breasts, or whether ye declare

it, God knoweth it: for he knoweth whatever is in heaven, and whatever

is on earth: God is almighty. On the last day every soul shall find the

good which it hath wrought, present; and the evil which it hath wrought,

it shall wish that between itself and that were a wide distance: but God

warneth you to beware of himself; for God is gracious unto his servants.

Say, If ye love God, follow me: then God shall love you, and forgive you

your sins; for God is gracious and merciful. Say, Obey God, and his

apostle: but if ye go back, verily God loveth not the unbelievers. God

hath surely chosen Adam, and Noah, and the family of Abraham, and the

family of Imran above the rest of the world; a race descending the one

from the other: God is he who heareth and knoweth. Remember when the

wife of Imran said, Lord, verily I have vowed unto thee that which is in

my womb, to be dedicated to thy service: accept it therefore of me; for

thou art he who heareth and knoweth. And when she was delivered of it,

she said, Lord, verily I have brought forth a female (and God well knew

what she had brought forth), and a male is not as a female: I have

called her Mary; and I commend her to thy protection, and also her

issue, against Satan driven away with stones. Therefore the Lord

accepted her with a gracious acceptance, and caused her to bear an

excellent offspring. And Zacharias took care of the child; whenever

Zacharias went into the chamber to her, he found provisions with her;

and he said, O Mary, whence hadst thou this? she answered, This is from

God: for God provideth for whom he pleaseth without measure. There

Zacharias called on his Lord, and said, Lord, give me from thee a good

offspring, for thou art the hearer of prayer. And the angels called to

him, while he stood praying in the chamber, saying, Verily God promiseth

thee a son named John, who shall bear witness to the Word which cometh

from God; an honorable person, chaste, and one of the righteous

prophets. He answered, Lord, how shall I have a son, when old age hath

overtaken me, and my wife is barren? The angel said, So God doth that

which he pleaseth. Zacharias answered, Lord, give me a sign. The angel

said, Thy sign shall be, that thou shalt speak unto no man for three

days, otherwise than by gesture: remember thy Lord often, and praise him

evening and morning. And when the angels said, O Mary, verily God hath

chosen thee, and hath purified thee, and hath chosen thee above all the

women of the world: O Mary, be devout towards thy Lord, and worship, and

bow down with those who bow down. This is a secret history: we reveal it

unto thee, although thou wast not present with them when they threw in

their rods to cast lots which of them should have the education of Mary:

neither wast thou with them, when they strove among themselves. When the

angels said, O Mary, verily God sendeth thee good tidings, that thou

shalt bear the Word, proceeding from himself; his name shall be Christ

Jesus the son of Mary, honorable in this world and in the world to come,

and one of those who approach near to the presence of God; and he shall

speak unto men in the cradle, and when he is grown up;[51] and he shall

be one of the righteous: she answered, Lord, how shall I have a son,

since a man hath not touched me? the angel said, So God createth that

which he pleaseth: when he decreeth a thing, he only saith unto it, Be,

and it is: God shall teach him the scripture, and wisdom, and the law,

and the gospel; and shall appoint him his apostle to the children of

Israel; and he shall say, Verily I come unto you with a sign from your

Lord; for I will make before you, of clay, as it were the figure of a

bird; then I will breathe thereon, and it shall become a bird, by the

permission of God: and I will heal him that hath been blind from his

birth, and the leper: and I will raise the dead by the permission of

God: and I will prophesy unto you what ye eat, and what ye lay up for

store in your houses. Verily herein will be a sign unto you, if ye

believe. And I come to confirm the Law which was revealed before me, and

to allow unto you as lawful, part of that which hath been forbidden

you:[52] and I come unto you with a sign from your Lord; therefore fear

God, and obey me. Verily God is my Lord, and your Lord: therefore serve

him. This is the right way. But when Jesus perceived their unbelief, he

said, Who will be my helpers towards God? The apostles[53] answered, We

will be the helpers of God; we believe in God, and do thou bear witness

that we are true believers. O Lord, we believe in that which thou has

sent down, and we have followed thy apostle; write us down therefore

with those who bear witness of him. And the Jews devised a stratagem

against him; but God devised a stratagem against them; and God is the

best deviser of stratagems. When God said, O Jesus, verily I will cause

thee to die, and I will take thee up unto me,[54] and I will deliver

thee from the unbelievers; and I will place those who follow thee above

the unbelievers, until the day of resurrection: then unto me shall ye

return, and I will judge between you of that concerning which ye

disagree. Moreover, as for the infidels, I will punish them with a

grievous punishment in this world, and in that which is to come; and

there shall be none to help them. But they who believe, and do that

which is right, he shall give them their reward; for God loveth not the

wicked doers. These signs and this prudent admonition do we rehearse

unto thee. Verily the likeness of Jesus in the sight of God is as the

likeness of Adam: he created him out of the dust, and then said unto

him, Be; and he was. This is the truth from thy Lord; be not therefore

one of those who doubt: and whoever shall dispute with thee concerning

him, after the knowledge which hath been given thee, say unto them,

Come, let us call together our sons, and your sons, and our wives, and

your wives, and ourselves, and yourselves; then let us make

imprecations, and lay the curse of God on those who lie. Verily this is

a true history: and there is no God but God; and God is most mighty, and

wise. If they turn back, God well knoweth the evil-doers. Say, O ye who

have received the scripture, come to a just determination between us and

you; that we worship not any except God, and associate no creature with

him; and that the one of us take not the other for lords, beside God.

But if they turn back, say, Bear witness that we are true believers. O

ye to whom the scriptures have been given, why do ye dispute concerning

Abraham, since the Law and the Gospel were not sent down until after

him? Do ye not therefore understand? Behold ye are they who dispute

concerning that which ye have some knowledge in; why therefore do ye

dispute concerning that which ye have no knowledge of? God knoweth, but

ye know not. Abraham was neither a Jew, nor a Christian; but he was of

the true religion, one resigned unto God, and was not of the number of

the idolaters. Verily the men who are the nearest of kin unto Abraham,

are they who follow him; and this prophet, and they who believe on him:

God is the patron of the faithful. Some of those who have received the

scriptures desire to seduce you; but they seduce themselves only, and

they perceive it not. O ye who have received the scriptures, why do ye

not believe in the signs of God, since ye are witnesses of them? O ye

who have received the scriptures, why do ye clothe truth with vanity,

and knowingly hide the truth? And some of those to whom the scriptures

were given, say, Believe in that which hath been sent down unto those

who believe, in the beginning of the day, and deny it in the end

thereof; that they may go back from their faith: and believe him only

who followeth your religion. Say, Verily the true direction is the

direction of God, that there may be given unto some other a revelation

like unto what hath been given unto you. Will they dispute with you

before your Lord? Say, Surely excellence is in the hand of God, he

giveth it unto whom he pleaseth; God is bounteous and wise: he will

confer peculiar mercy on whom he pleaseth; for God is endued with great

beneficence. There is of those who have received the scriptures, unto

whom if thou trust a talent, he will restore it unto thee; and there is

also of them, unto whom if thou trust a dinar,[55] he will not restore

it unto thee, unless thou stand over him continually with great urgency.

This they do because they say, We are not obliged to observe justice

with the heathen: but they utter a lie against God, knowingly. Yea;

whoso keepeth his covenant, and feareth God, God surely loveth those who

fear him. But they who make merchandise of God's covenant, and of their

oaths, for a small price, shall have no portion in the next life,

neither shall God speak to them or regard them on the day of

resurrection, nor shall he cleanse them; but they shall suffer a

grievous punishment. And there are certainly some of them, who read the

scriptures perversely, that ye may think what they read to be really in

the scriptures, yet it is not in the scripture; and they say, This is

from God; but it is not from God: and they speak that which is false

concerning God, against their own knowledge. It is not fit for a man,

that God should give him a book of revelations, and wisdom, and

prophecy; and then he should say unto men, Be ye worshippers of me,

besides God; but he ought to say, Be ye perfect in knowledge and in

works, since ye know the scriptures, and exercise yourselves therein.

God hath not commanded you to take the angels and the prophets for your

Lords: Will he command you to become infidels, after ye have been true

believers? And remember when God accepted the covenant of the prophets,

saying, This verily is the scripture and the wisdom which I have given

you: hereafter shall an apostle come unto you, confirming the truth of

that scripture which is with you; ye shall surely believe on him, and ye

shall assist him. God said, Are ye firmly resolved, and do ye accept my

covenant on this condition? They answered, We are firmly resolved: God

said, Be ye therefore witnesses; and I also bear witness with you: and

whosoever turneth back after this, they are surely the transgressors. Do

they therefore seek any other religion but God's? since to him is

resigned whosoever is in heaven or on earth, voluntarily, or of force:

and to him shall they return. Say, We believe in God, and that which

hath been sent down unto us, and that which was sent down unto Abraham,

and Ismael, and Isaac, and Jacob, and the tribes, and that which was

delivered to Moses, and Jesus, and the prophets from their Lord; we make

no distinction between any of them; and to him are we resigned. Whoever

followeth any other religion than Islam, it shall not be accepted of

him: and in the next life he shall be of those who perish. How shall God

direct men who have become infidels after they had believed, and borne

witness that the apostle was true, and manifest declarations of the

divine will had come unto them? for God directeth not the ungodly

people. Their reward shall be, that on them shall fall the curse of God,

and of angels, and of all mankind: they shall remain under the same

forever; their torment shall not be mitigated, neither shall they be

regarded; except those who repent after this, and amend; for God is

gracious and merciful. Moreover they who become infidels after they have

believed, and yet increase in infidelity, their repentance shall in no

wise be accepted, and they are those who go astray. Verily they who

believe not, and die in their unbelief, the world full of gold shall in

no wise be accepted from any of them, even though he should give it for

his ransom; they shall suffer a grievous punishment, and they shall have

none to help them. Ye will never attain unto righteousness, until ye

give in alms of that which ye love: and whatever ye give, God knoweth

it. All food was permitted unto the children of Israel, except what

Israel forbade unto himself before the Pentateuch was sent down. Say

unto the Jews, Bring hither the Pentateuch and read it, if ye speak

truth. Whoever therefore contriveth a lie against God after this, they

will be evil-doers. Say, God is true: follow ye therefore the religion

of Abraham the orthodox; for he was no idolater. Verily the first house

appointed unto men to worship in was that which is in Becca;[56]

blessed, and a direction to all creatures. Therein are manifest signs:

the place where Abraham stood; and whoever entereth therein, shall be

safe. And it is a duty towards God, incumbent on those who are able to

go thither, to visit this house; but whosoever disbelieveth, verily God

needeth not the service of any creature. Say, O ye who have received the

scriptures, why do ye not believe in the signs of God? Say, O ye who

have received the scriptures, why do ye keep back from the way of God

him who believeth? Ye seek to make it crooked, and yet are witnesses

that it is the right: but God will not be unmindful of what ye do. O

true believers, if ye obey some of those who have received the

scripture, they will render you infidels, after ye have believed: and

how can ye be infidels, when the signs of God are read unto you, and his

apostle is among you? But he who cleaveth firmly unto God, is already

directed into the right way. O believers, fear God with his true fear;

and die not unless ye also be true believers. And cleave all of you unto

the covenant of God, and depart not from it, and remember the favor of

God towards you: since ye were enemies, and he reconciled your hearts,

and ye became companions and brethren by his favor: and ye were on the

brink of a pit of fire, and he delivered you thence. Thus God declareth

unto you his signs, that ye may be directed. Let there be people among

you, who invite to the best religion; and command that which is just,

and forbid that which is evil; and they shall be happy. And be not as

they who are divided, and disagree in matters of religion, after

manifest proofs have been brought unto them: they shall suffer a great

torment. On the day of resurrection some faces shall become white, and

other faces shall become black. And unto them whose faces shall become

black, God will say, Have ye returned unto your unbelief, after ye had

believed? therefore taste the punishment, for that ye have been

unbelievers: but they whose faces shall become white shall be in the

mercy of God, therein shall they remain forever. These are the signs of

God: we recite them unto thee with truth. God will not deal unjustly

with his creatures. And to God belongeth whatever is in heaven and on

earth; and to God shall all things return. Ye are the best nation that

hath been raised up unto mankind: ye command that which is just, and ye

forbid that which is unjust, and ye believe in God. And if they who have

received the scriptures had believed, it had surely been the better for

them: there are believers among them, but the greater part of them are

transgressors. They shall not hurt you, unless with a slight hurt; and

if they fight against you, they shall turn their backs to you, and they

shall not be helped. They are smitten with vileness wheresoever they are

found; unless they obtain security by entering into a treaty with God,

and a treaty with men: and they draw on themselves indignation from God,

and they are afflicted with poverty. This they suffer, because they

disbelieved the signs of God, and slew the prophets unjustly; this,

because they were rebellious, and transgressed. Yet they are not all

alike: there are of those who have received the scriptures, upright

people; they meditate on the signs of God in the night season, and

worship; they believe in God and the last day; and command that which is

just, and forbid that which is unjust, and zealously strive to excel in

good works: these are of the righteous. And ye shall not be denied the

reward of the good which ye do; for God knoweth the pious. As for the

unbelievers, their wealth shall not profit them at all, neither their

children, against God: they shall be the companions of hell fire; they

shall continue therein forever. The likeness of that which they lay out

in this present life, is as a wind wherein there is a scorching cold: it

falleth on the standing corn of those men who have injured their own

souls, and destroyeth it. And God dealeth not unjustly with them; but

they injure their own souls. O true believers, contract not an intimate

friendship with any besides yourselves: they will not fail to corrupt

you. They wish for that which may cause you to perish: their hatred hath

already appeared from out of their mouths; but what their breasts

conceal is yet more inveterate. We have already shown you signs of their

ill-will towards you, if ye understand. Behold, ye love them, and they

do not love you: ye believe in all the scriptures, and when they meet

you, they say, We believe; but when they assemble privately together,

they bite their fingers' ends out of wrath against you. Say unto them,

Die in your wrath: verily God knoweth the innermost part of your

breasts. If good happen unto you, it grieveth them; and if evil befall

you, they rejoice at it. But if ye be patient, and fear God, their

subtlety shall not hurt you at all; for God comprehendeth whatever they

do. Call to mind when thou wentest forth early from thy family, that

thou mightest prepare the faithful a camp for war; and God heard and

knew it; when two companies of you were anxiously thoughtful, so that ye

became faint-hearted; but God was the supporter of them both; and in God

let the faithful trust. And God had already given you the victory at

Bedr, when ye were inferior in number; therefore fear God, that ye may

be thankful. When thou saidst unto the faithful, Is it not enough for

you, that your Lord should assist you with three thousand angels, sent

down from heaven? Verily if ye persevere, and fear God, and your enemies

come upon you suddenly, your Lord will assist you with five thousand

angels, distinguished by their horses and attire. And this God designed

only as good tidings for you that your hearts might rest secure: for

victory is from God alone, the mighty, the wise. That he should cut off

the uttermost part of the unbelievers, or cast them down, or that they

should be overthrown and unsuccessful, is nothing to thee. It is no

business of thine; whether God be turned unto them, or whether he punish

them; they are surely unjust doers. To God belongeth whatsoever is in

heaven and on earth: he spareth whom he pleaseth, and he punisheth whom

he pleaseth; for God is merciful. O true believers, devour not usury,

doubling it twofold; but fear God, that ye may prosper: and fear the

fire which is prepared for the unbelievers; and obey God, and his

apostle, that ye may obtain mercy. And run with emulation to obtain

remission from your Lord, and paradise, whose breath equalleth the

heavens and the earth, which is prepared for the godly; who give alms in

prosperity and adversity; who bridle their anger and forgive men: for

God loveth the beneficent.[57] And who, after they have committed a

crime, or dealt unjustly with their own souls, remember God, and ask

pardon for their sins (for who forgiveth sins except God?) and persevere

not in what they have done knowingly: their reward shall be pardon from

their Lord, and gardens wherein rivers flow, they shall remain therein

forever: and how excellent is the reward of those who labor! There have

already been before you examples of punishment of infidels, therefore go

through the earth, and behold what hath been the end of those who accuse

God's apostles of imposture. This book is a declaration unto men, and a

direction and an admonition to the pious. And be not dismayed, neither

be ye grieved; for ye shall be superior to the unbelievers if ye

believe. If a wound hath happened unto you in war, a like wound hath

already happened unto the unbelieving people: and we cause these days of

different success interchangeably to succeed each other among men; that

God may know those who believe, and may have martyrs from among you (God

loveth not the workers of iniquity); and that God might prove those who

believe, and destroy the infidels. Did ye imagine that ye should enter

paradise, when as yet God knew not those among you who fought

strenuously in his cause; nor knew those who persevered with patience?

Moreover ye did some time wish for death before that ye met it; but ye

have now seen it, and ye looked on, but retreated from it. Mohammed is

no more than an apostle; the other apostles have already deceased before

him: if he die therefore, or be slain, will ye turn back on your heels?

but he who turneth back on his heels, will not hurt God at all; and God

will surely reward the thankful. No soul can die unless by the

permission of God, according to what is written in the book containing

the determinations of things. And whoso chooseth the reward of this

world, we will give him thereof: but whoso chooseth the reward of the

world to come, we will give him thereof; and we will surely reward the

thankful. How many prophets have encountered those who had many myriads

of troops: and yet they desponded not in their mind for what had

befallen them in fighting for the religion of God, and were not

weakened, neither behaved themselves in an abject manner? God loveth

those who persevere patiently. And their speech was no other than that

they said, Our Lord forgive us our offences, and our transgressions in

our business; and confirm our feet, and help us against the unbelieving

people. And God gave them the reward of this world, and a glorious

reward in the life to come; for God loveth the well-doers. O ye who

believe, if ye obey the infidels, they will cause you to turn back on

your heels, and ye will be turned back and perish: but God is your Lord;

and he is the best helper. We will surely cast a dread into the hearts

of the unbelievers, because they have associated with God that

concerning which he sent them down no power: their dwelling shall be the

fire of hell; and the receptacle of the wicked shall be miserable. God

had already made good unto you his promise, when ye destroyed them by

his permission, until ye became faint-hearted, and disputed concerning

the command of the apostle, and were rebellious; after God had shown you

what ye desired. Some of you chose this present world, and others of you

chose the world to come. Then he turned you to flight from before them,

that he might make trial of you (but he hath now pardoned you; for God

is endued with beneficence towards the faithful); when ye went up as ye

fled, and looked not back on any; while the apostle called you, in the

uttermost part of you. Therefore God rewarded you with affliction on

affliction, that ye be not grieved hereafter for the spoils which ye

fail of, nor for that which befalleth you; for God is well acquainted

with whatever ye do. Then he sent down upon you after affliction

security; soft sleep which fell on some part of you; but other parts

were troubled by their own souls; falsely thinking of God a foolish

imagination, saying, Will anything of the matter happen unto us? Say,

Verily the matter belongeth wholly unto God. They concealed in their

minds what they declared not unto thee; saying, If anything of the

matter had happened unto us, we had not been slain here. Answer, If ye

had been in your houses, verily they would have gone forth to fight,

whose slaughter was decreed, to the places where they died, and this

came to pass that God might try what was in your breasts, and might

discern what was in your hearts; for God knoweth the innermost parts of

the breasts of men. Verily they among you who turned their backs on the

day whereon the two armies met each other at Ohod, Satan caused them to

slip, for some crime which they had committed: but now hath God forgiven

them; for God is gracious and merciful. O true believers, be not as they

who believe not, and said of their brethren, when they had journeyed in

the land or had been at war, If they had been with us, those had not

died, nor had these been slain: whereas what befell them was so ordained

that God might make it matter of sighing in their hearts. God giveth

life, and causeth to die: and God seeth that which ye do. Moreover, if

ye be slain, or die in defence of the religion of God; verily pardon

from God, and mercy, is better than what they heap together of worldly

riches. And if ye die, or be slain, verily unto God shall ye be

gathered. And as to the mercy granted unto the disobedient from God,

thou, O Mohammed, hast been mild towards them; but if thou hadst been

severe and hard-hearted, they had surely separated themselves from about

thee. Therefore forgive them, and ask pardon for them: and consult them

in the affair of war; and after thou hast deliberated, trust in God; for

God loveth those who trust in him. If God help you, none shall conquer

you; but if he desert you, who is it that will help you after him?

Therefore in God let the faithful trust. It is not the part of a prophet

to defraud, for he who defraudeth, shall bring with him what he hath

defrauded anyone of, on the day of the resurrection.[58] Then shall

every soul be paid what he hath gained; and they shall not be treated

unjustly. Shall he therefore who followeth that which is well pleasing

unto God, be as he who bringeth on himself wrath from God, and whose

receptacle is hell? an evil journey shall it be thither. There shall be

degrees of rewards and punishments with God, for God seeth what they do.

Now hath God been gracious unto the believers when he raised up among

them an apostle of their own nation,[59] who should recite his signs

unto them, and purify them, and teach them the book of the Koran and

wisdom; whereas they were before in manifest error. After a misfortune

hath befallen you at Ohod (ye had already obtained two equal

advantages), do ye say, Whence cometh this? Answer, This is from

yourselves: for God is almighty. And what happened unto you, on the day

whereon the two armies met, was certainly by the permission of God; and

that he might know the faithful, and that he might know the ungodly. It

was said unto them, Come, fight for the religion of God, or drive back

the enemy: they answered, If we had known ye went out to fight, we had

certainly followed you. They were on that day nearer unto unbelief than

they were to faith; they spake with their mouths what was not in their

hearts; but God perfectly knew what they concealed; who said of their

brethren, while themselves stayed at home, if they had obeyed us, they

had not been slain. Say, Then keep back death from yourselves, if ye say

truth. Thou shalt in no wise reckon those who have been slain at Ohod in

the cause of God, dead; nay, they are sustained alive with their Lord,

rejoicing for what God of his favor hath granted them; and being glad

for those who, coming after them, have not as yet overtaken them,

because there shall no fear come on them, neither shall they be grieved.

They are filled with joy for the favor which they have received from

God, and his bounty; and for that God suffereth not the reward of the

faithful to perish. They who hearkened unto God and his apostle, after a

wound had befallen them at Ohod, such of them as do good works, and fear

God, shall have a great reward; unto whom certain men said, Verily the

men of Mecca have already gathered forces against you, be ye therefore

afraid of them: but this increaseth their faith, and they said, God is

our support, and the most excellent patron. Wherefore they returned with

favor from God, and advantage; no evil befell them: and they followed

what was well pleasing unto God; for God is endowed with great

liberality. Verily that devil would cause you to fear his friends: but

be ye not afraid of them; but fear me, if ye be true believers. They

shall not grieve thee, who emulously hasten unto infidelity; for they

shall never hurt God at all. God will not give them a part in the next

life, and they shall suffer a great punishment. Surely those who

purchase infidelity with faith, shall by no means hurt God at all, but

they shall suffer a grievous punishment. And let not the unbelievers

think, because we grant them lives long and prosperous, that it is

better for their souls: we grant them long and prosperous lives only

that their iniquity may be increased; and they shall suffer an

ignominious punishment. God is not disposed to leave the faithful in the

condition which ye are now in, until he sever the wicked from the good;

nor is God disposed to make you acquainted with what is a hidden secret,

but God chooseth such of his apostles as he pleaseth, to reveal his mind

unto: believe, therefore, in God, and his apostles; and if ye believe,

and fear God, ye shall receive a great reward. And let not those who are

covetous of what God of his bounty hath granted them, imagine that their

avarice is better for them: nay, rather it is worse for them. That which

they have covetously reserved shall be bound as a collar about their

neck,[60] on the day of the resurrection; unto God belongeth the

inheritance of heaven and earth; and God is well acquainted with what ye

do. God hath already heard the saying of those who said, Verily God is

poor, and we are rich: we will surely write down what they have said,

and the slaughter which they have made of the prophets without a cause;

and we will say unto them, Taste ye the pain of burning. This shall they

suffer for the evil which their hands have sent before them, and because

God is not unjust towards mankind; who also say, Surely God hath

commanded us, that we should not give credit to any apostle, until one

should come unto us with a sacrifice, which should be consumed by fire.

Say, Apostles have already come unto you before me, with plain proofs,

and with the miracle which ye mention: why therefore have ye slain them,

if ye speak truth? If they accuse thee of imposture, the apostles before

thee have also been accounted impostors, who brought evident

demonstrations, and the scriptures, and the book which enlightened the

understanding. Every soul shall taste of death, and ye shall have your

rewards on the day of resurrection; and he who shall be far removed from

hell fire, and shall be admitted into paradise, shall be happy: but the

present life is only a deceitful provision. Ye shall surely be proved in

your possessions, and in your persons; and ye shall bear from those unto

whom the scripture was delivered before you, and from the idolaters,

much hurt: but if ye be patient, and fear God, this is a matter that is

absolutely determined. And when God accepted the covenant of those to

whom the book of the law was given, saying, Ye shall surely publish it

unto mankind, ye shall not hide it; yet they threw it behind their

backs, and sold it for a small price; but woful is the price for which

they have sold it.[61] Think not that they who rejoice at what they have

done, and expect to be praised for what they have not done; think not, O

prophet, that they shall escape from punishment, for they shall suffer a

painful punishment; and unto God belongeth the kingdom of heaven and

earth; God is almighty. Now in the creation of heaven and earth, and the

vicissitude of night and day, are signs unto those who are endued with

understanding; who remember God standing, and sitting, and lying on

their sides; and meditate on the creation of heaven and earth, saying, O

Lord, thou hast not created this in vain; far be it from thee: therefore

deliver us from the torment of hell fire. O Lord, surely whom thou shalt

throw into the fire, thou wilt also cover with shame; nor shall the

ungodly have any to help them. O Lord, we have heard of a preacher[62]

inviting us to the faith, and saying, Believe in your Lord: and we

believed. O Lord, forgive us therefore our sins, and expiate our evil

deeds from us, and make us to die with the righteous. O Lord, give us

also the reward which thou hast promised by thy apostles; and cover us

not with shame on the day of resurrection; for thou art not contrary to

the promise. Their Lord therefore answereth them, saying, I will not

suffer the work of him among you who worketh to be lost, whether he be

male or female: the one of you is from the other. They therefore who

have left their country, and have been turned out of their houses, and

have suffered for my sake, and have been slain in battle; verily I will

expiate their evil deeds from them, and I will surely bring them into

gardens watered by rivers; a reward from God: and with God is the most

excellent reward. Let not the prosperous dealing of the unbelievers in

the land deceive thee: it is but a slender provision; and then their

receptacle shall be hell; an unhappy couch shall it be. But they who

fear their Lord shall have gardens through which rivers flow, they shall

continue therein forever: this is the gift of God; for what is with God

shall be better for the righteous than short-lived worldly prosperity.

There are some of those who have received the scriptures, who believe in

God, and that which hath been sent down unto you, and that which hath

been sent down to them, submitting themselves unto God; they tell not

the signs of God for a small price: these shall have their reward with

their Lord; for God is swift in taking an account. O true believers, be

patient, and strive to excel in patience, and be constant-minded, and

fear God, that ye may be happy.

[Footnote 46: This name is given in the Koran to the father of the

Virgin Mary.]

[Footnote 47: The word Koran, derived from the verb _Karaa_, i.e., to

read, signifies in Arabic "the reading," or rather "that which is to be

read." The syllable _Al_, in the words Al Koran, is only the Arabic

article signifying "the," and ought to be omitted when the English

article is prefixed.]

[Footnote 48: The miracle, it is said, consisted in three things: (1.)

Mohammed, by the direction of the angel Gabriel, took a handful of

gravel and threw it towards the enemy in the attack, saying, "May their

faces be confounded"; whereupon they immediately turned their backs and

fled. But, though the prophet seemingly threw the gravel himself, yet it

is told in the Koran that it was not he, but God, who threw it, that is

to say, by the ministry of his angel. (2.) The Mohammedan troops seemed

to the infidels to be twice as many in number as themselves, which

greatly discouraged them. (3.) God sent down to their assistance first a

thousand, and afterwards three thousand angels, led by Gabriel, mounted

on his horse Haizum; and, according to the Koran, these celestial

auxiliaries really did all the execution, though Mohammed's men imagined

themselves did it, and fought stoutly at the same time.]

[Footnote 49: The proper name of the Mohammedan religion, which

signifies the resigning or devoting one's self entirely to God and his

service. This they say is the religion which all the prophets were sent

to teach, being founded on the unity of God.]

[Footnote 50: The Mohammedans have a tradition that the first banner of

the infidels that shall be set up, on the day of judgment, will be that

of the Jews; and that God will first reproach them with their

wickedness, over the heads of those who are present, and then order them

to hell.]

[Footnote 51: This phrase signifies a man in full age, that is, between

thirty and thirty-four.]

[Footnote 52: Such as the eating of fish that have neither fins nor

scales, the caul and fat of animals, and camel's flesh, and to work on

the Sabbath.]

[Footnote 53: In Arabic, _al Hawâriyûn_: which word they derive from

_Hâra_, "to be white," and suppose the apostles were so-called either

from the candor and sincerity of their minds, or because they were

princes and wore white garments, or else because they were by trade

fullers.]

[Footnote 54: Some Mohammedans say this was done by the ministry of

Gabriel; but others that a strong whirlwind took him up from Mount

Olivet.]

[Footnote 55: A gold coin worth about $2.50.]

[Footnote 56: Becca is another name of Mecca. Al Beidâwi observes that

the Arabs used the "M" and "B" promiscuously in several words.]

[Footnote 57: It is related of Hasan the son of Ali that a slave having

once thrown a dish on him boiling hot, as he sat at table, and fearing

his master's resentment, fell immediately on his knees, and repeated

these words, "Paradise is for those who bridle their anger." Hasan

answered, "I am not angry." The slave proceeded, "and for those who

forgive men." "I forgive you," said Hasan. The slave, however, finished

the verse, adding, "for God loveth the beneficent." "Since it is so,"

replied Hasan, "I give you your liberty, and four hundred pieces of

silver." A noble instance of moderation and generosity.]

[Footnote 58: According to a tradition of Mohammed, whoever cheateth

another will on the day of judgment carry his fraudulent purchase

publicly on his neck.]

[Footnote 59: Some copies, instead of _min anfosihim_, i.e., of

themselves, read _min anfasihim_, i.e., of the noblest among them; for

such was the tribe of Koreish, of which Mohammed was descended.]

[Footnote 60: Mohammed is said to have declared, that whoever pays not

his legal contribution of alms duly shall have a serpent twisted about

his neck at the resurrection.]

[Footnote 61: That is, dearly shall they pay hereafter for taking bribes

to stifle the truth. "Whoever concealeth the knowledge which God has

given him," says Mohammed, "God shall put on him a bridle of fire on the

day of resurrection."]

[Footnote 62: Namely, Mohammed, with the Koran.]

CHAPTER IV

Entitled, Women[63]--Revealed at Medina

_In the Name of the Most Merciful God._

O men, fear your Lord, who hath created you out of one man, and out of

him created his wife, and from them two hath multiplied many men and

women: and fear God by whom ye beseech one another; and respect women

who have borne you, for God is watching over you. And give the orphans

when they come to age their substance; and render them not in exchange

bad for good: and devour not their substance, by adding it to your

substance; for this is a great sin. And if ye fear that ye shall not act

with equity towards orphans of the female sex, take in marriage of such

other women as please you, two, or three, or four, and not more. But if

ye fear that ye cannot act equitably towards so many, marry one only, or

the slaves which ye shall have acquired. This will be easier, that ye

swerve not from righteousness. And give women their dowry freely; but if

they voluntarily remit unto you any part of it, enjoy it with

satisfaction and advantage. And give not unto those who are weak of

understanding, the substance which God hath appointed you to preserve

for them; but maintain them thereout, and clothe them, and speak kindly

unto them. And examine the orphans until they attain the age of

marriage: but if ye perceive they are able to manage their affairs well,

deliver their substance unto them; and waste it not extravagantly, or

hastily, because they grow up. Let him who is rich abstain entirely from

the orphan's estates; and let him who is poor take thereof according to

what shall be reasonable. And when ye deliver their substance unto them,

call witnesses thereof in their presence: God taketh sufficient account

of your actions. Men ought to have a part of what their parents and

kindred leave behind them when they die: and women also ought to have a

part of what their parents and kindred leave, whether it be little, or

whether it be much; a determinate part is due to them. And when they who

are of kin are present at the dividing of what is left, and also the

orphans, and the poor; distribute unto them some part thereof; and if

the estate be too small, at least speak comfortably unto them. And let

those fear to abuse orphans, who if they leave behind them a weak

offspring, are solicitous for them: let them therefore fear God, and

speak that which is convenient. Surely they who devour the possessions

of orphans unjustly, shall swallow down nothing but fire into their

bellies, and shall broil in raging flames. God hath thus commanded you

concerning your children. A male shall have as much as the share of two

females: but if they be females only, and above two in number, they

shall have two third-parts of what the deceased shall leave; and if

there be but one, she shall have the half. And the parents of the

deceased shall have each of them a sixth part of what he shall leave, if

he have a child: but if he have no child, and his parents be his heirs,

then his mother shall have the third part. And if he have brethren, his

mother shall have a sixth part, after the legacies[64] which he shall

bequeath, and his debts be paid. Ye know not whether your parents or

your children be of greater use unto you. This is an ordinance from God,

and God is knowing and wise. Moreover, ye may claim half of what your

wives shall leave, if they have no issue; but if they have issue, then

ye shall have the fourth part of what they shall leave, after the

legacies which they shall bequeath, and the debts be paid. They also

shall have the fourth part of what ye shall leave, in case ye have no

issue; but if ye have issue, then they shall have the eighth part of

what ye shall leave, after the legacies which ye shall bequeath and your

debts be paid. And if a man or woman's substance be inherited by a

distant relation, and he or she have a brother or sister; each of them

two shall have a sixth part of the estate. But if there be more than

this number, they shall be equal sharers in a third part, after payment

of the legacies which shall be bequeathed, and the debts, without

prejudice to the heirs. This is an ordinance from God: and God is

knowing and gracious. These are the statutes of God. And whoso obeyeth

God and his apostle, God shall lead him into gardens wherein rivers

flow, they shall continue therein forever; and this shall be great

happiness. But whoso disobeyeth God, and his apostle, and transgresseth

his statutes, God shall cast him into hell fire; he shall remain therein

forever, and he shall suffer a shameful punishment. If any of your women

be guilty of whoredom, produce four witnesses from among you against

them, and if they bear witness against them, imprison them in separate

apartments until death release them, or God affordeth them a way to

escape.[65] And if two of you commit the like wickedness, punish them

both: but if they repent and amend, let them both alone; for God is easy

to be reconciled and merciful. Verily repentance will be accepted with

God, from those who do evil ignorantly, and then repent speedily; unto

them will God be turned: for God is knowing and wise. But no repentance

shall be accepted from those who do evil until the time when death

presenteth itself unto one of them, and he saith, Verily, I repent now;

nor unto those who die unbelievers: for them have we prepared a grievous

punishment. O true believers, it is not lawful for you to be heirs of

women against their will, nor to hinder them from marrying others, that

ye may take away part of what ye have given them in dowry; unless they

have been guilty of a manifest crime: but converse kindly with them. And

if ye hate them, it may happen that ye may hate a thing wherein God hath

placed much good. If ye be desirous to exchange a wife for another wife,

and ye have already given one of them a talent; take not away anything

therefrom: will ye take it by slandering her, and doing her manifest

injustice? And how can ye take it, since the one of you hath gone in

unto the other, and they have received from you a firm covenant? Marry

not women whom your fathers have had to wife (except what is already

past): for this is uncleanness, and an abomination, and an evil way. Ye

are forbidden to marry your mothers, and your daughters, and your

sisters, and your aunts both on the father's and on the mother's side,

and your brother's daughters, and your sister's daughters, and your

mothers who have given you suck, and your foster-sisters, and your

wives' mothers, and your daughters-in-law which are under your tuition,

born of your wives unto whom ye have gone in (but if ye have not gone in

unto them, it shall be no sin in you to marry them), and the wives of

your sons who proceed out of your loins; and ye are also forbidden to

take to wife two sisters; except what is already past: for God is

gracious and merciful. Ye are also forbidden to take to wife free women

who are married, except those women whom your right hands shall possess

as slaves.[66] This is ordained you from God. Whatever is beside this,

is allowed you; that ye may with your substance provide wives for

yourselves, acting that which is right, and avoiding whoredom. And for

the advantage which ye receive from them, give them their reward,

according to what is ordained: but it shall be no crime in you to make

any other agreement among yourselves, after the ordinance shall be

complied with; for God is knowing and wise. Whoso among you hath not

means sufficient that he may marry free women, who are believers, let

him marry with such of your maid-servants whom your right hands possess,

as are true believers; for God well knoweth your faith. Ye are the one

from the other; therefore marry them with the consent of their masters;

and give them their dower according to justice; such as are modest, not

guilty of whoredom, nor entertaining lovers. And when they are married,

if they be guilty of adultery, they shall suffer half the punishment

which is appointed for the free women.[67] This is allowed unto him

among you, who feareth to sin by marrying free women; but if ye abstain

from marrying slaves, it will be better for you; God is gracious and

merciful. God is willing to declare these things unto you, and to direct

you according to the ordinances of those who have gone before you, and

to be merciful unto you. God is knowing and wise. God desireth to be

gracious unto you; but they who follow their lusts, desire that ye

should turn aside from the truth with great deviation. God is minded to

make his religion light unto you: for man was created weak. O true

believers, consume not your wealth among yourselves in vanity; unless

there be merchandising among you by mutual consent: neither slay

yourselves; for God is merciful towards you: and whoever doth this

maliciously and wickedly, he will surely cast him to be broiled in hell

fire; and this is easy with God. If ye turn aside from the grievous

sins,[68] of those which ye are forbidden to commit, we will cleanse you

from your smaller faults; and will introduce you into paradise with an

honorable entry. Covet not that which God hath bestowed on some of you

preferably to others.[69] Unto the men shall be given a portion of what

they shall have gained, and unto the women shall be given a portion of

what they shall have gained: therefore ask God of his bounty; for God is

omniscient. We have appointed unto everyone kindred, to inherit part of

what their parents and relations shall leave at their deaths. And unto

those with whom your right hands have made an alliance, give their part

of the inheritance; for God is witness of all things. Men shall have the

preeminence above women, because of those advantages wherein God hath

caused the one of them to excel the other, and for that which they

expend of their substance in maintaining their wives. The honest women

are obedient, careful in the absence of their husbands, for that God

preserveth them, by committing them to the care and protection of the

men. But those, whose perverseness ye shall be apprehensive of, rebuke;

and remove them into separate apartments, and chastise them.[70] But if

they shall be obedient unto you, seek not an occasion of quarrel against

them; for God is high and great. And if ye fear a breach between the

husband and wife, send a judge out of his family, and a judge out of her

family: if they shall desire a reconciliation, God will cause them to

agree; for God is knowing and wise. Serve God, and associate no creature

with him; and show kindness unto parents, and relations, and orphans,

and the poor, and your neighbor who is of kin to you, and also your

neighbor who is a stranger, and to your familiar companion, and the

traveller, and the captives whom your right hands shall possess; for God

loveth not the proud or vain-glorious, who are covetous, and recommend

covetousness unto men, and conceal that which God of his bounty hath

given them (we have prepared a shameful punishment for the unbelievers);

and who bestow their wealth in charity to be observed of men, and

believe not in God, nor in the last day; and whoever hath Satan for a

companion, an evil companion hath he! And what harm would befall them if

they should believe in God and the last day, and give alms out of that

which God hath bestowed on them? since God knoweth them who do this.

Verily God will not wrong anyone even the weight of an ant: and if it be

a good action, he will double it, and will recompense it in his sight

with a great reward. How will it be with the unbelievers when we shall

bring a witness out of each nation against itself, and shall bring thee,

O Mohammed, a witness against these people? In that day they who have

not believed, and have rebelled against the apostle of God, shall wish

the earth was levelled with them; and they shall not be able to hide any

matter from God. O true believers, come not to prayers when ye are

drunk, until ye understand what ye say; nor when ye are polluted by

emission of seed, unless ye be travelling on the road, until ye wash

yourselves. But if ye be sick, or on a journey, or any of you come from

easing nature, or have touched women, and find no water; take fine clean

sand and rub your faces and your hands therewith; for God is merciful

and inclined to forgive. Hast thou not observed those unto whom part of

the scriptures was delivered? they sell error, and desire that ye may

wander from the right way; but God well knoweth your enemies. God is a

sufficient patron, and God is a sufficient helper. Of the Jews there are

some who pervert words from their places; and say, We have heard, and

have disobeyed; and do thou hear without understanding our meaning, and

look upon us: perplexing with their tongues, and reviling the true

religion. But if they had said, We have heard, and do obey; and do thou

hear, and regard us: certainly it were better for them, and more right.

But God hath cursed them by reason of their infidelity; therefore a few

of them only shall believe. O ye to whom the scriptures have been given,

believe in the revelation which we have sent down, confirming that which

is with you; before we deface your countenances, and render them as the

back parts thereof; or curse them, as we cursed those who transgressed

on the Sabbath day; and the command of God was fulfilled. Surely God

will not pardon the giving him an equal; but will pardon any other sin,

except that, to whom he pleaseth; and whoso giveth a companion unto God,

hath devised a great wickedness. Hast thou not observed those who

justify themselves? But God justifieth whomsoever he pleaseth, nor shall

they be wronged a hair. Behold, how they imagine a lie against God; and

therein is iniquity sufficiently manifest. Hast thou not considered

those to whom part of the scripture hath been given? They believe in

false gods and idols,[71] and say of those who believe not, These are

more rightly directed in the way of truth than they who believe on

Mohammed. Those are the men whom God hath cursed; and unto him whom God

shall curse, thou shalt surely find no helper. Shall they have a part of

the kingdom, since even then they would not bestow the smallest matter

on men? Do they envy other men that which God of his bounty hath given

them? We formerly gave unto the family of Abraham a book of revelations

and wisdom; and we gave them a great kingdom. There is of them who

believeth on him; and there is of them who turneth aside from him: but

the raging fire of hell is a sufficient punishment. Verily, those who

disbelieve our signs, we will surely cast to be broiled in hell fire; so

often as their skins shall be well burned, we will give them other skins

in exchange, that they may taste the sharper torment; for God is mighty

and wise. But those who believe and do that which is right, we will

bring into gardens watered by rivers: therein shall they remain forever,

and there shall they enjoy wives free from all impurity; and we will

lead them into perpetual shades. Moreover, God commandeth you to restore

what ye are trusted with, to the owners; and when ye judge between men,

that ye judge according to equity: and surely an excellent virtue it is

to which God exhorteth you; for God both heareth and seeth. O true

believers, obey God, and obey the apostle, and those who are in

authority among you: and if ye differ in anything, refer it unto God[72]

and the apostle, if ye believe in God and the last day: this is better,

and a fairer method of determination. Hast thou not observed those who

pretend they believe in what hath been revealed unto thee, and what hath

been revealed before thee? They desire to go to judgment before Taghût,

although they have been commanded not to believe in him; and Satan

desireth to seduce them into a wide error. And when it is said unto

them, Come unto the book which God hath sent down, and to the apostle;

thou seest the ungodly turn aside from thee, with great aversion. But

how will they behave when a misfortune shall befall them, for that which

their hands have sent before them? Then will they come unto thee, and

swear by God, saying, We intended no other than to do good, and to

reconcile the parties. God knoweth what is in the hearts of these men;

therefore let them alone, and admonish them, and speak unto them a word

which may affect their souls. We have not sent any apostle, but that he

might be obeyed by the permission of God: but if they, after they have

injured their own souls, come unto thee, and ask pardon of God, and the

apostle ask pardon for them, they shall surely find God easy to be

reconciled and merciful. And by thy Lord they will not perfectly

believe, until they make thee judge of their controversies; and shall

not afterwards find in their own minds any hardship in what thou shalt

determine, but shall acquiesce therein with entire submission. And if we

had commanded them, saying, Slay yourselves, or depart from your houses,

they would not have done it, except a few of them. And if they had done

what they were admonished, it would certainly have been better for them,

and more efficacious for confirming their faith; and we should then have

surely given them in our sight an exceeding great reward, and we should

have directed them in the right way. Whoever obeyeth God and the

apostle, they shall be with those unto whom God hath been gracious, of

the prophets, and the sincere, and the martyrs, and the righteous; and

these are the most excellent company. This is bounty from God; and God

is sufficiently knowing. O true believers, take your necessary

precaution against your enemies, and either go forth to war in separate

parties, or go forth all together in a body. There is of you who

tarrieth behind; and if a misfortune befall you, he saith, Verily God

hath been gracious unto me, that I was not present with them: but if

success attend you from God, he will say (as if there was no friendship

between you and him), Would to God I had been with them, for I should

have acquired great merit. Let them therefore fight for the religion of

God, who part with the present life in exchange for that which is to

come; for whosoever fighteth for the religion of God, whether he be

slain, or be victorious, we will surely give him a great reward. And

what ails you, that ye fight not for God's true religion, and in defence

of the weak among men, women, and children, who say, O Lord, bring us

forth from this city, whose inhabitants are wicked; grant us from before

thee a protector, and grant us from thee a defender. They who believe

fight for the religion of God; but they who believe not fight for the

religion of Taghût. Fight therefore against the friends of Satan, for

the stratagem of Satan is weak. Hast thou not observed those unto whom

it was said, Withhold your hands from war, and be constant at prayers,

and pay the legal alms? But when war is commanded them, behold, a part

of them fear men as they should fear God, or with a greater fear, and

say, O Lord, wherefore hast thou commanded us to go to war, and hast not

suffered us to wait our approaching end? Say unto them, The provision of

this life is but small; but the future shall be better for him who

feareth God; and ye shall not be in the least injured at the day of

judgment. Wheresoever ye be, death will overtake you, although ye be in

lofty towers. If good befall them, they say, This is from God; but if

evil befall them, they say, This is from thee, O Mohammed: say, All is

from God; and what aileth these people, that they are so far from

understanding what is said unto them? Whatever good befalleth thee, O

man, it is from God; and whatever evil befalleth thee, it is from

thyself.[73] We have sent thee an apostle unto men, and God is a

sufficient witness thereof. Whoever obeyeth the apostle, obeyeth God;

and whoever turneth back, we have not sent thee to be a keeper over

them. They say, Obedience: yet when they go forth from thee, part of

them meditate by night a matter different from what thou speakest; but

God shall write down what they meditate by night: therefore let them

alone, and trust in God, for God is a sufficient protector. Do they not

attentively consider the Koran? If it had been from any besides God,

they would certainly have found therein many contradictions. When any

news cometh unto them, either of security or fear, they immediately

divulge it; but if they told it to the apostle and to those who are in

authority among them, such of them would understand the truth of the

matter, as inform themselves thereof from the apostle and his chiefs.

And if the favor of God and his mercy had not been upon you, ye had

followed the devil, except a few of you. Fight therefore for the

religion of God, and oblige not any to what is difficult, except

thyself; however, excite the faithful to war, perhaps God will restrain

the courage of the unbelievers; for God is stronger than they, and more

able to punish. He who intercedeth between men with a good intercession

shall have a portion thereof; and he who intercedeth with an evil

intercession shall have a portion thereof; for God overlooketh all

things. When ye are saluted with a salutation, salute the person with a

better salutation, or at least return the same; for God taketh an

account of all things. God! there is no God but he; he will surely

gather you together on the day of resurrection; there is no doubt of it:

and who is more true than God in what he saith? Why are ye divided

concerning the ungodly into two parties; since God hath overturned them

for what they have committed? Will ye direct him whom God hath led

astray; since for him whom God shall lead astray, thou shalt find no

true path? They desire that ye should become infidels, as they are

infidels, and that ye should be equally wicked with themselves.

Therefore take not friends from among them, until they fly their country

for the religion of God; and if they turn back from the faith, take

them, and kill them wherever ye find them; and take no friend from among

them, nor any helper, except those who go unto a people who are in

alliance with you, for those who come unto you, their hearts forbidding

them either to fight against you, or to fight against their own people.

And if God pleased he would have permitted them to have prevailed

against you, and they would have fought against you. But if they depart

from you, and fight not against you and offer you peace, God doth not

allow you to take or kill them. Ye shall find others who are desirous to

enter into a confidence with you, and at the same time to preserve a

confidence with their own people: so often as they return to sedition,

they shall be subverted therein; and if they depart not from you, and

offer you peace, and restrain their hands from warring against you, take

them and kill them wheresoever ye find them; over these have we granted

you a manifest power. It is not lawful for a believer to kill a

believer, unless it happen by mistake; and whoso killeth a believer by

mistake, the penalty shall be the freeing of a believer from slavery,

and a fine to be paid to the family of the deceased,[74] unless they

remit it as alms: and if the slain person be of a people at enmity with

you, and be a true believer, the penalty shall be the freeing of a

believer; but if he be of a people in confederacy with you, a fine to be

paid to his family, and the freeing of a believer. And he who findeth

not wherewith to do this, shall fast two months consecutively, as a

penance enjoined from God; and God is knowing and wise. But whoso

killeth a believer designedly, his reward shall be hell; he shall remain

therein forever; and God shall be angry with him, and shall curse him,

and shall prepare for him a great punishment. O true believers, when ye

are on a march in defence of the true religion, justly discern such as

ye shall happen to meet, and say not unto him who saluteth you, Thou art

not a true believer; seeking the accidental goods of the present life;

for with God is much spoil. Such have ye formerly been, but God hath

been gracious unto you; therefore make a just discernment, for God is

well acquainted with that which ye do. Those believers who sit still at

home, not having any hurt, and those who employ their fortunes and their

persons for the religion of God, shall not be held equal. God hath

preferred those who employ their fortunes and their persons in that

cause, to a degree of honor above those who sit at home: God hath indeed

promised everyone paradise, but God hath preferred those who fight for

the faith before those who sit still, by adding unto them a great

reward, by degrees of honor conferred on them from him, and by granting

them forgiveness and mercy; for God is indulgent and merciful. Moreover,

unto those whom the angels put to death, having injured their own

souls,[75] the angels said, Of what religion were ye? they answered, We

were weak in the earth. The angels replied, Was not God's earth wide

enough, that ye might fly therein to a place of refuge? Therefore their

habitation shall be hell; and an evil journey shall it be thither:

except the weak among men, and women, and children, who were not able to

find means, and were not directed in the way; these peradventure God

will pardon, for God is ready to forgive and gracious. Whosoever flieth

from his country for the sake of God's true religion, shall find in the

earth many forced to do the same, and plenty of provisions. And whoever

departeth from his house, and flieth unto God and his apostle, if death

overtake him in the way, God will be obliged to reward him, for God is

gracious and merciful. When ye march to war in the earth, it shall be no

crime in you if ye shorten your prayers, in case ye fear the infidels

may attack you; for the infidels are your open enemy. But when thou, O

prophet, shalt be among them, and shalt pray with them, let a party of

them arise to prayer with thee, and let them take their arms; and when

they shall have worshipped, let them stand behind you, and let another

party come that hath not prayed, and let them pray with thee, and let

them be cautious and take their arms. The unbelievers would that ye

should neglect your arms and your baggage while ye pray, that they might

turn upon you at once. It shall be no crime in you, if ye be incommoded

by rain, or be sick, that ye lay down your arms; but take your necessary

precaution. God hath prepared for the unbelievers an ignominious

punishment. And when ye shall have ended your prayer, remember God,

standing, and sitting, and lying on your sides. But when ye are secure

from danger, complete your prayers; for prayer is commanded the

faithful, and appointed to be said at the stated times. Be not negligent

in seeking out the unbelieving people, though ye suffer some

inconvenience; for they also shall suffer, as ye suffer, and ye hope for

a reward from God which they cannot hope for; and God is knowing and

wise. We have sent down unto thee the book of the Koran with truth, that

thou mayest judge between men through that wisdom which God showeth thee

therein; and be not an advocate for the fraudulent; but ask pardon of

God for thy wrong intention, since God is indulgent and merciful.

Dispute not for those who deceive one another, for God loveth not him

who is a deceiver or unjust. Such conceal themselves from men, but they

conceal not themselves from God; for he is with them when they imagine

by night a saying which pleaseth him not, and God comprehendeth what

they do. Behold, ye are they who have disputed for them in this present

life; but who shall dispute with God for them on the day of

resurrection, or who will become their patron? yet he who doth evil, or

injureth his own soul, and afterwards asketh pardon of God, shall find

God gracious and merciful. Whoso committeth wickedness, committeth it

against his own soul: God is knowing and wise. And whoso committeth a

sin or iniquity, and afterwards layeth it on the innocent, he shall

surely bear the guilt of calumny and manifest injustice. If the

indulgence and mercy of God had not been upon thee, surely a part of

them had studied to seduce thee; but they shall seduce themselves only,

and shall not hurt thee at all. God hath sent down unto thee the book of

the Koran and wisdom, and hath taught thee that which thou knewest not;

for the favor of God hath been great towards thee. There is no good in

the multitude of their private discourses, unless in the discourse of

him who recommendeth alms, or that which is right, or agreement amongst

men; whoever doth this out of a desire to please God we will surely give

him a great reward. But whoso separateth himself from the apostle, after

true direction hath been manifested unto him, and followeth any other

way than that of the true believers, we will cause him to obtain that to

which he is inclined, and will cast him to be burned in hell; and an

unhappy journey shall it be thither. Verily God will not pardon the

giving him a companion, but he will pardon any crime besides that, unto

whom he pleaseth: and he who giveth a companion unto God, is surely led

aside into a wide mistake: the infidels invoke beside him only female

deities, and only invoke rebellious Satan. God cursed him; and he said,

Verily I will take of thy servants a part cut off from the rest, and I

will seduce them, and will insinuate vain desires into them, and I will

command them, and they shall cut off the ears of cattle; and I will

command them, and they shall change God's creature. But whoever taketh

Satan for his patron, besides God, shall surely perish with a manifest

destruction. He maketh them promises, and insinuateth into them vain

desires; yet Satan maketh them only deceitful promises. The receptacle

of these shall be hell, they shall find no refuge from it. But they who

believe, and do good works, we will surely lead them into gardens,

through which rivers flow; they shall continue therein forever,

according to the true promise of God; and who is more true than God in

what he saith? It shall not be according to your desires, nor according

to the desires of those who have received the scriptures. Whoso doeth

evil, shall be rewarded for it; and shall not find any patron or helper,

beside God; but whoso doeth good works, whether he be male or female,

and is a true believer, they shall be admitted into paradise, and shall

not in the least be unjustly dealt with. Who is better in point of

religion than he who resigneth himself unto God, and is a worker of

righteousness, and followeth the law of Abraham the orthodox? since God

took Abraham for his friend: and to God belongeth whatsoever is in

heaven and on earth; God comprehendeth all things. They will consult

thee concerning women; Answer, God instructeth you concerning them, and

that which is read unto you in the book of the Koran concerning female

orphans, to whom ye give not that which is ordained them, neither will

ye marry them, and concerning weak infants, and that ye observe justice

towards orphans: whatever good ye do, God knoweth it. If a woman fear

ill usage, or aversion, from her husband, it shall be no crime in them

if they agree the matter amicably between themselves; for a

reconciliation is better than a separation. Men's souls are naturally

inclined to covetousness: but if ye be kind towards women, and fear to

wrong them, God is well acquainted with what ye do. Ye can by no means

carry yourselves equally between women in all respects, although ye

study to do it; therefore turn not from a wife with all manner of

aversion, nor leave her like one in suspense: if ye agree, and fear to

abuse your wives, God is gracious and merciful; but if they separate,

God will satisfy them both of his abundance; for God is extensive and

wise, and unto God belongeth whatsoever is in heaven and on earth. We

have already commanded those unto whom the scriptures were given before

you, and we command you also, saying, Fear God; but if ye disbelieve,

unto God belongeth whatsoever is in heaven and on earth; and God is

self-sufficient, and to be praised; for unto God belongeth whatsoever is

in heaven and on earth, and God is a sufficient protector. If he

pleaseth he will take you away, O men, and will produce others in your

stead; for God is able to do this. Whoso desireth the reward of this

world, verily with God is the reward of this world, and also of that

which is to come; God both heareth and seeth. O true believers, observe

justice when ye bear witness before God, although it be against

yourselves, or your parents, or relations; whether the party be rich, or

whether he be poor; for God is more worthy than them both: therefore

follow not your own lust in bearing testimony, so that ye swerve from

justice. And whether ye wrest your evidence, or decline giving it, God

is well acquainted with that which ye do. O true believers, believe in

God and his apostle, and the book which he hath caused to descend unto

his apostle, and the book which he hath formerly sent down. And

whosoever believeth not in God, and his angels, and his scriptures, and

his apostles, and the last day, he surely erreth in a wide mistake.

Moreover, they who believed, and afterwards became infidels, and then

believed again, and after that disbelieved, and increased in infidelity,

God will by no means forgive them, nor direct them into the right way.

Declare unto the ungodly that they shall suffer a painful punishment.

They who take the unbelievers for their protectors, besides the

faithful, do they seek for power with them? since all power belongeth

unto God. And he hath already revealed unto you, in the book of the

Koran, the following passage: When ye shall hear the signs of God, they

shall not be believed, but they shall be laughed to scorn. Therefore sit

not with them who believe not, until they engage in different discourse;

for if ye do, ye will certainly become like unto them. God will surely

gather the ungodly and the unbelievers together in hell. They who wait

to observe what befalleth you, if victory be granted you from God, say,

Were we not with you? But if any advantage happen to the infidels, they

say unto them, Were we not superior to you, and have we not defended you

against the believers? God shall judge between you on the day of

resurrection; and God will not grant the unbelievers means to prevail

over the faithful. The hypocrites act deceitfully with God, but he will

deceive them; and when they stand up to pray, they stand carelessly,

affecting to be seen of men, and remember not God, unless a little,

wavering between faith and infidelity, and adhering neither unto these

nor unto those: and for him whom God shall lead astray, thou shalt find

no true path. O true believers, take not the unbelievers for your

protectors, besides the faithful. Will ye furnish God with an evident

argument of impiety against you? Moreover, the hypocrites shall be in

the lowest bottom of hell fire, and thou shalt not find any to help them

thence. But they who repent and amend, and adhere firmly unto God, and

approve the sincerity of their religion to God, they shall be numbered

with the faithful; and God will surely give the faithful a great reward.

And how should God go about to punish you, if ye be thankful and

believe? for God is grateful and wise. God loveth not the speaking ill

of anyone in public, unless he who is injured call for assistance; and

God heareth and knoweth: whether ye publish a good action, or conceal

it, or forgive evil, verily God is gracious and powerful. They who

believe not in God and his apostles, and would make a distinction

between God and his apostles, and say, We believe in some of the

prophets, and reject others of them, and seek to take a middle way in

this matter; these are really unbelievers, and we have prepared for the

unbelievers an ignominious punishment. But they who believe in God and

his apostles, and make no distinction between any of them, unto those

will we surely give their reward; and God is gracious and merciful. They

who have received the scriptures will demand of thee, that thou cause a

book to descend unto them from heaven: they formerly asked of Moses a

greater thing than this; for they said, Show us God visibly. Wherefore a

storm of fire from heaven destroyed them, because of their iniquity.

Then they took the calf for their God: after that evident proofs of the

divine unity had come unto them; but we forgave them that, and gave

Moses a manifest power to punish them. And we lifted the mountain of

Sinai over them, when we exacted from them their covenant; and said unto

them, Enter the gate of the city worshipping. We also said unto them,

Transgress not on the Sabbath day. And we received from them a firm

covenant, that they would observe these things. Therefore for that[76]

they have made void their covenant, and have not believed in the signs

of God, and have slain the prophets unjustly, and have said, Our hearts

are uncircumcised (but God hath sealed them up, because of their

unbelief; therefore they shall not believe, except a few of them): and

for that they have not believed on Jesus, and have spoken against Mary a

grievous calumny; and have said, Verily we have slain Christ Jesus the

son of Mary, the apostle of God; yet they slew him not, neither

crucified him, but he was represented by one in his likeness; and verily

they who disagreed concerning him,[77] were in a doubt as to this

matter, and had no sure knowledge thereof, but followed only an

uncertain opinion. They did not really kill him; but God took him up

unto himself: and God is mighty and wise. And there shall not be one of

those who have received the scriptures, who shall not believe in him,

before his death;[78] and on the day of resurrection he shall be a

witness against them. Because of the iniquity of those who Judaize, we

have forbidden them good things, which had been formerly allowed them;

and because they shut out many from the way of God, and have taken

usury, which was forbidden them by the law, and devoured men's substance

vainly: we have prepared for such of them as are unbelievers a painful

punishment. But those among them who are well grounded in knowledge, and

the faithful, who believe in that which hath been sent down unto thee,

and that which hath been sent down unto the prophets before thee, and

who observe the stated times of prayer, and give alms, and believe in

God and the last day; unto these will we give a great reward. Verily we

have revealed our will unto thee, as we have revealed it unto Noah and

the prophets who succeeded him; and as we revealed it unto Abraham, and

Ismael, and Isaac, and Jacob, and the tribes, and unto Jesus, and Job,

and Jonas, and Aaron, and Solomon; and we have given thee the Koran, as

we gave the Psalms unto David: some apostles have we sent, whom we have

formerly mentioned unto thee; and other apostles have we sent, whom we

have not mentioned unto thee; and God spake unto Moses, discoursing with

him; apostles declaring good tidings, and denouncing threats, lest men

should have an argument of excuse against God, after the apostles had

been sent unto them; God is mighty and wise. God is witness of that

revelation which he hath sent down unto thee; he sent it down with his

special knowledge: the angels also are witnesses thereof; but God is a

sufficient witness. They who believe not, and turn aside others from the

way of God, have erred in a wide mistake. Verily those who believe not,

and act unjustly, God will by no means forgive, neither will he direct

them into any other way than the way of hell; they shall remain therein

forever: and this is easy with God. O men, now is the apostle come unto

you, with truth from your Lord; believe therefore, it will be better for

you. But if ye disbelieve, verily unto God belongeth whatsoever is in

heaven and on earth; and God is knowing and wise. O ye who have received

the scriptures, exceed not the just bounds in your religion, neither say

of God any other than the truth. Verily Christ Jesus the son of Mary is

the apostle of God, and his Word, which he conveyed into Mary, and a

spirit proceeding from him. Believe, therefore, in God, and his

apostles, and say not, There are three Gods;[79] forbear this; it will

be better for you. God is but one God. Far be it from him that he should

have a son! unto him belongeth whatsoever is in heaven and on earth; and

God is a sufficient protector. Christ doth not proudly disdain to be a

servant unto God; neither the angels who approach near to his presence:

and whoso disdaineth his service, and is puffed up with pride, God will

gather them all to himself, on the last day. Unto those who believe, and

do that which is right, he shall give their rewards, and shall

superabundantly add unto them of his liberality: but those who are

disdainful and proud, he will punish with a grievous punishment; and

they shall not find any to protect or to help them, besides God. O men,

now is an evident proof come unto you from your Lord, and we have sent

down unto you manifest light. They who believe in God and firmly adhere

to him, he will lead them into mercy from him, and abundance; and he

will direct them in the right way to himself. They will consult thee for

thy decision in certain cases; say unto them, God giveth you these

determinations, concerning the more remote degrees of kindred. If a man

die without issue, and have a sister, she shall have the half of what he

shall leave:[80] and he shall be heir to her,[81] in case she have no

issue. But if there be two sisters, they shall have between them two

third-parts of what he shall leave; and if there be several, both

brothers and sisters, a male shall have as much as the portion of two

females. God declareth unto you these precepts, lest ye err: and God

knoweth all things.

[Footnote 63: This title was given to this chapter because it chiefly

treats of matters relating to women: as marriages, divorces, dower,

prohibited degrees.]

[Footnote 64: By legacies in this and the following passages, are

chiefly meant those bequeathed to pious uses; for the Mohammedans

approve not of a person's giving away his substance from his family and

near relations on any other account.]

[Footnote 65: Their punishment, in the beginning of Mohammedanism, was

to be immured till they died, but afterwards this cruel doom was

mitigated, and they might avoid it by undergoing the punishment ordained

in its stead by the Sonna, according to which the maidens are to be

scourged with a hundred stripes, and to be banished for a full year; and

the married women to be stoned.]

[Footnote 66: According to this passage it is not lawful to marry a free

woman that is already married, be she a Mohammedan or not, unless she be

legally parted from her husband by divorce; but it is lawful to marry

those who are slaves, or taken in war, after they shall have gone

through the proper purifications, though their husbands be living. Yet,

according to the decision of Abu Hanifah, it is not lawful to marry such

whose husbands shall be taken, or in actual slavery with them.]

[Footnote 67: The reason of this is because they are not presumed to

have had so good education. A slave, therefore, in such a case, is to

have fifty stripes, and to be banished for half a year; but she shall

not be stoned, because it is a punishment which cannot be inflicted by

halves.]

[Footnote 68: These sins al Beidâwi, from a tradition of Mohammed,

reckons to be seven (equalling in number the sins called deadly by

Christians), that is to say, idolatry, murder, falsely accusing modest

women of adultery, wasting the substance of orphans, taking of usury,

desertion in a religious expedition, and disobedience to parents.]

[Footnote 69: Such as honor, power, riches, and other worldly

advantages.]

[Footnote 70: By this passage the Mohammedans are in plain terms allowed

to beat their wives, in case of stubborn disobedience; but not in a

violent or dangerous manner.]

[Footnote 71: The Arabic is, in Tibt and Taghût. The former is supposed

to have been the proper name of some idol; but it seems rather to

signify any false deity in general. The latter we have explained

already.]

[Footnote 72: That is, to the decision of the Koran.]

[Footnote 73: These words are not to be understood as contradictory to

the preceding, "That all proceeds from God," since the evil which

befalls mankind, though ordered by God, is yet the consequence of their

own wicked actions.]

[Footnote 74: Which fine is to be distributed according to the laws of

inheritance given in the beginning of this chapter.]

[Footnote 75: These were certain inhabitants of Mecca, who held with the

hare and ran with the hounds, for though they embraced Mohammedanism,

yet they would not leave that city to join the prophet, as the rest of

the Moslems did, but on the contrary went out with the idolaters, and

were therefore slain with them at the battle of Bedr.]

[Footnote 76: There being nothing in the following words of this

sentence, to answer to the causal "for that," Jallalo'ddin supposes

something to be understood to complete the sense, as "therefore we have

cursed them," or the like.]

[Footnote 77: For some maintained that he was justly and really

crucified; some insisted that it was not Jesus who suffered, but another

who resembled him in the face, pretending the other parts of his body,

and by their unlikeness plainly discovered the imposition; some said he

was taken up into heaven; and others, that his manhood only suffered,

and that his godhead ascended into heaven.]

[Footnote 78: This passage is expounded two ways. Some, referring the

relative his to the first antecedent, take the meaning to be that no Jew

or Christian shall die before he believes in Jesus: for they say, that

when one of either of those religions is ready to breathe his last, and

sees the angel of death before him, he shall then believe in that

prophet as he ought, though his faith will not then be of any avail.

According to a tradition of Hejâj, when a Jew is expiring, the angels

will strike him on the back and face, and say to him, "O thou enemy of

God, Jesus was sent as a prophet unto thee, and thou didst not believe

on him;" to which he will answer, "I now believe him to be the servant

of God"; and to a dying Christian they will say, "Jesus was sent as a

prophet unto thee, and thou hast imagined him to be God, or the son of

God," whereupon he will believe him to be the servant of God only, and

his apostle. Others, taking the above-mentioned relative to refer to

Jesus, suppose the intent of the passage to be, that all Jews and

Christians in general shall have a right faith in that prophet before

his death, that is, when he descends from heaven and returns into the

world, where he is to kill Antichrist, and to establish the Mohammedan

religion, and a most perfect tranquillity and security on earth.]

[Footnote 79: Namely, God, Jesus, and Mary--as the eastern writers

mention a sect of Christians which held the Trinity to be composed of

those three; but it is allowed that this heresy has been long since

extinct. The passage, however, is equally levelled against the Holy

Trinity, according to the doctrine of the orthodox Christians, who, as

al Beid[=a]wi acknowledges, believe the divine nature to consist of

three persons, the Father, the Son, and the Holy Ghost; by the Father

understanding God's essence, by the Son his knowledge, and by the Holy

Ghost his life.]

[Footnote 80: And the other half will go to the public treasury.]

[Footnote 81: That is, he shall inherit her whole substance.]

CHAPTER V

Entitled, the Table[82]--Revealed at Medina

_In the Name of the Most Merciful God._

O True believers, perform your contracts. Ye are allowed to eat the

brute cattle,[83] other than what ye are commanded to abstain from;

except the game which ye are allowed at other times, but not while ye

are on pilgrimage to Mecca; God ordaineth that which he pleaseth. O true

believers, violate not the holy rites of God, nor the sacred month,[84]

nor the offering, nor the ornaments hung thereon, nor those who are

travelling to the holy house, seeking favor from their Lord, and to

please him. But when ye shall have finished your pilgrimage, then hunt.

And let not the malice of some, in that they hindered you from entering

the sacred temple, provoke you to transgress, by taking revenge on them

in the sacred months. Assist one another according to justice and piety,

but assist not one another in injustice and malice: therefore fear God;

for God is severe in punishing. Ye are forbidden to eat that which dieth

of itself, and blood, and swine's flesh, and that on which the name of

any besides God hath been invocated, and that which hath been strangled,

or killed by a blow, or by a fall, or by the horns of another beast, and

that which hath been eaten by a wild beast, except what ye shall kill

yourselves; and that which hath been sacrificed unto idols. It is

likewise unlawful for you to make division by casting lots with

arrows.[85] This is an impiety. On this day, woe be unto those who have

apostatized from their religion; therefore fear not them, but fear me.

This day have I perfected your religion for you, and have completed my

mercy upon you; and I have chosen for you Islam, to be your religion.

But whosoever shall be driven by necessity through hunger to eat of what

we have forbidden, not designing to sin, surely God will be indulgent

and merciful unto him. They will ask thee what is allowed them as lawful

to eat? Answer, Such things as are good are allowed you; and what ye

shall teach animals of prey to catch, training them up for hunting after

the manner of dogs, and teaching them according to the skill which God

hath taught you. Eat therefore of that which they shall catch for you;

and commemorate the name of God thereon; and fear God, for God is swift

in taking an account. This day are ye allowed to eat such things as are

good, and the food of those to whom the scriptures were given is also

allowed as lawful unto you; and your food is allowed as lawful unto

them. And ye are also allowed to marry free women that are believers,

and also free women of those who have received the scriptures before

you, when ye shall have assigned them their dower; living chastely with

them, neither committing fornication, nor taking them for concubines.

Whoever shall renounce the faith, his work shall be vain, and in the

next life he shall be of those who perish. O true believers, when ye

prepare yourselves to pray, wash your faces, and your hands unto the

elbows; and rub your heads, and your feet unto the ankles; and if ye be

polluted and ye find no water, take fine clean sand, and rub your faces

and your hands therewith; God will not put a difficulty upon you; but he

desireth to purify you, and to complete his favor upon you, that ye may

give thanks. Remember the favor of God towards you, and his covenant

which he hath made with you, when ye said, We have heard, and will obey.

Therefore fear God, for God knoweth the innermost parts of the breasts

of men, O true believers, observe justice when ye appear as witnesses

before God, and let not hatred towards any induce you to do wrong: but

act justly; this will approach nearer unto piety; and fear God, for God

is fully acquainted with what ye do. God hath promised unto those who

believe, and do that which is right, that they shall receive pardon and

a great reward. But they who believe not, and accuse our signs of

falsehood, they shall be the companions of hell. O true believers,

remember God's favor towards you, when certain men designed to stretch

forth their hands against you, but he restrained their hands from

hurting you; therefore fear God, and in God let the faithful trust. God

formerly accepted the covenant of the children of Israel, and we

appointed out of them twelve leaders: and God said, Verily, I am with

you: if ye observe prayer, and give alms, and believe in my apostles,

and assist them, and lend unto God on good usury, I will surely expiate

your evil deeds from you, and I will lead you into gardens, wherein

rivers flow: but he among you who disbelieveth after this, erreth from

the straight path. Wherefore because they have broken their covenant, we

have cursed them, and hardened their hearts; they dislocate the words of

the Pentateuch from their places, and have forgotten part of what they

were admonished; and thou wilt not cease to discover deceitful practices

among them, except a few of them. But forgive them and pardon them, for

God loveth the beneficent. And from those who say, We are Christians, we

have received their covenant; but they have forgotten part of what they

were admonished; wherefore we have raised up enmity and hatred among

them, till the day of resurrection; and God will then surely declare

unto them what they have been doing. O ye who have received the

scriptures, now is our apostle come unto you, to make manifest unto you

many things which ye concealed in the scriptures; and to pass over many

things. Now is light and a perspicuous book of revelations come unto you

from God. Thereby will God direct him who shall follow his good

pleasure, into the paths of peace; and shall lead them out of darkness

into light, by his will, and shall direct them in the right way. They

are infidels, who say, Verily God is Christ the son of Mary. Say unto

them, And who could obtain anything from God to the contrary, if he

pleased to destroy Christ the son of Mary, and his mother, and all those

who are on the earth? For unto God belongeth the kingdom of heaven and

earth, and whatsoever is contained between them; he createth what he

pleaseth, and God is almighty. The Jews and the Christians say, We are

the children of God, and his beloved. Answer, Why therefore doth he

punish you for your sins? Nay, but ye are men, of those whom he hath

created. He forgiveth whom he pleaseth, and punisheth whom he pleaseth;

and unto God belongeth the kingdom of heaven and earth, and of what is

contained between them both; and unto him shall all things return. O ye

who have received the scriptures, now is our apostle come unto you,

declaring unto you the true religion, during the cessation of

apostles[86], lest ye should say, There came unto us no bearer of good

tidings, nor any warner: but now is a bearer of good tidings and a

warner come unto you; and God is almighty. Call to mind when Moses said

unto his people, O my people, remember the favor of God towards you,

since he hath appointed prophets among you, and constituted you kings,

and bestowed on you what he hath given to no other nation in the world.

O my people, enter the holy land, which God hath decreed you, and turn

not your backs, lest ye be subverted and perish. They answered, O Moses,

verily there are a gigantic people in the land; and we will by no means

enter it, until they depart thence; but if they depart thence, then will

we enter therein. And two men of those who feared God, unto whom God had

been gracious, said, Enter ye upon them suddenly by the gate of the

city; and when ye shall have entered the same, ye shall surely be

victorious: therefore trust in God, if ye are true believers. They

replied, O Moses, we will never enter the land, while they remain

therein: go therefore thou, and thy Lord, and fight; for we will sit

here. Moses said, O Lord, surely I am not master of any except myself,

and my brother; therefore make a distinction between us and the ungodly

people. God answered, Verily the land shall be forbidden them forty

years; during which time they shall wander like men astonished in the

earth; therefore be not thou solicitous for the ungodly people. Relate

also unto them the history of the two sons of Adam, with truth. When

they offered their offering, and it was accepted from one of them, and

was not accepted from the other, Cain said to his brother, I will

certainly kill thee. Abel answered, God only accepteth the offering of

the pious; if thou stretchest forth thy hand against me, to slay me, I

will not stretch forth my hand against thee, to slay thee; for I fear

God the Lord of all creatures. I choose that thou shouldst bear my

iniquity and thine own iniquity; and that thou become a companion of

hell fire; for that is the reward of the unjust. But his soul suffered

him to slay his brother, and he slew him; wherefore he became of the

number of those who perish. And God sent a raven, which scratched the

earth, to show him how he should hide the shame of his brother, and he

said, Woe is me! am I unable to be like this raven, that I may hide my

brother's shame? and he became one of those who repent. Wherefore we

commanded the children of Israel, that he who slayeth a soul, without

having slain a body, or committed wickedness in the earth, shall be as

if he had slain all mankind: but he who saveth a soul alive, shall be as

if he had saved the lives of all mankind. Our apostles formerly came

unto them, with evident miracles; then were many of them, after this,

transgressors on the earth. But the recompense of those who fight

against God and his apostles, and study to act corruptly in the earth,

shall be, that they shall be slain, or crucified, or have their hands

and their feet cut off on the opposite sides, or be banished the land.

This shall be their disgrace in this world, and in the next world they

shall suffer a grievous punishment; except those who shall repent,

before ye prevail against them; for know that God is inclined to

forgive, and be merciful. O true believers, fear God, and earnestly

desire a near conjunction with him, and fight for his religion, that ye

may be happy. Moreover, they who believe not, although they had whatever

is in the earth, and as much more withal, that they might therewith

redeem themselves from punishment on the day of resurrection: it shall

not be accepted from them, but they shall suffer a painful punishment.

They shall desire to go forth from the fire, but they shall not go forth

from it, and their punishment shall be permanent. If a man or a woman

steal, cut off their hands,[87] in retribution for that which they have

committed; this is an exemplary punishment appointed by God; and God is

mighty and wise. But whoever shall repent after his iniquity, and amend,

verily God will be turned unto him, for God is inclined to forgive and

be merciful. Dost thou not know that the kingdom of heaven and earth is

God's? He punisheth whom he pleaseth, and he pardoneth whom he pleaseth;

for God is almighty. O apostle, let them not grieve thee, who hasten to

infidelity, either of those who say, We believe, with their mouths, but

whose hearts believe not; or of the Jews, who hearken to a lie, and

hearken to other people; who come not unto thee: they pervert the words

of the law from their true places, and say, If this be brought unto you,

receive it; but if it be not brought unto you, beware of receiving aught

else; and in behalf of him whom God shall resolve to reduce, thou shalt

not prevail with God at all. They whose hearts God shall not please to

cleanse, shall suffer shame in this world, and a grievous punishment in

the next: who hearken to a lie, and eat that which is forbidden. But if

they come unto thee for judgment, either judge between them, or leave

them; and if thou leave them, they shall not hurt thee at all. But if

thou undertake to judge, judge between them with equity; for God loveth

those who observe justice. And how will they submit to thy decision,

since they have the law, containing the judgment of God? Then will they

turn their backs, after this; but those are not true believers. We have

surely sent down the law, containing direction, and light: thereby did

the prophets, who professed the true religion, judge those who Judaized;

and the doctors and priests also judged by the book of God, which had

been committed to their custody; and they were witnesses thereof.

Therefore fear not men, but fear me; neither sell my signs for a small

price. And whoso judgeth not according to what God hath revealed, they

are infidels. We have therein commanded them, that they should give life

for life, and eye for eye, and nose for nose, and ear for ear, and tooth

for tooth; and that wounds should also be punished by retaliation: but

whoever should remit it as alms, it should be accepted as an atonement

for him. And whoso judgeth not according to what God hath revealed, they

are unjust. We also caused Jesus, the son of Mary, to follow the

footsteps of the prophets, confirming the law which was sent down before

him; and we gave him the gospel, containing direction and light;

confirming also the law which was given before it, and a direction and

admonition unto those who fear God: that they who have received the

gospel might judge according to what God hath revealed therein: and

whoso judgeth not according to what God hath revealed, they are

transgressors. We have also sent down unto thee the book of the Koran

with truth, confirming that scripture which was revealed before it; and

preserving the same safe from corruption. Judge, therefore, between them

according to that which God hath revealed; and follow not their desires,

by swerving from the truth which hath come unto thee. Unto every one of

you have we given a law, and an open path; and if God had pleased, he

had surely made you one people; but he hath thought fit to give you

different laws, that he might try you in that which he hath given you

respectively. Therefore strive to excel each other in good works: unto

God shall ye all return, and then will he declare unto you that

concerning which ye have disagreed. Wherefore do thou, O prophet, judge

between them according to that which God hath revealed, and follow not

their desires; but beware of them, lest they cause thee to err from part

of those precepts which God hath sent down unto thee; and if they turn

back, know that God is pleased to punish them for some of their crimes;

for a great number of men are transgressors. Do they therefore desire

the judgment of the time of ignorance? but who is better than God, to

judge between people who reason aright? O true believers, take not the

Jews or Christians for your friends; they are friends the one to the

other; but whoso among you taketh them for his friends, he is surely one

of them: verily God directeth not unjust people. Thou shalt see those in

whose hearts there is an infirmity, to hasten unto them, saying, We fear

lest some adversity befall us; but it is easy for God to give victory,

or a command from him, that they may repent of that which they concealed

in their minds. And they who believe will say, Are these the men who

have sworn by God, with a most firm oath, that they surely held with

you? their works are become vain, and they are of those who perish. O

true believers, whoever of you apostatizeth from his religion, God will

certainly bring other people to supply his place, whom he will love, and

who will love him; who shall be humble towards the believers, but severe

to the unbelievers; they shall fight for the religion of God, and shall

not fear the obloquy of the detractor. This is the bounty of God, he

bestoweth it on whom he pleaseth: God is extensive and wise. Verily your

protector is God, and his apostle, and those who believe, who observe

the stated times of prayer, and give alms, and who bow down to worship.

And whoso taketh God, and his apostle, and the believers for his

friends, they are the party of God, and they shall be victorious. O true

believers, take not such of those to whom the scriptures were delivered

before you, or of the infidels, for your friends, who make a

laughing-stock and a jest of your religion; but fear God, if ye be true

believers; nor those who, when ye call to prayer, make a laughing-stock

and a jest of it; this they do because they are people who do not

understand. Say, O ye who have received the scriptures, do ye reject us

for any other reason than because we believe in God, and that revelation

which hath been sent down unto us, and that which was formerly sent

down, and for that the greater part of you are transgressors? Say, Shall

I denounce unto you a worse thing than this, as to the reward which ye

are to expect with God? He whom God hath cursed, and with whom he hath

been angry, having changed some of them into apes and swine, and who

worship Taghût, they are in the worse condition, and err more widely

from the straightness of the path. When they came unto you, they said,

We believe: yet they entered into your company with infidelity, and went

forth from you with the same; but God well knew what they concealed.

Thou shalt see many of them hastening unto iniquity and malice, and to

eat things forbidden; and woe unto them for what they have done. Unless

their doctors and priests forbid them uttering wickedness, and eating

things forbidden; woe unto them for what they shall have committed. The

Jews say, the hand of God is tied up. Their hands shall be tied up, and

they shall be cursed for that which they have said. Nay, his hands are

both stretched forth; he bestoweth as he pleaseth: that which had been

sent down unto thee from thy Lord, shall increase the transgression and

infidelity of many of them; and we have put enmity and hatred between

them, until the day of resurrection. So often as they shall kindle a

fire for war, God shall extinguish it; and they shall set their minds to

act corruptly in the earth, but God loveth not the corrupt doers.

Moreover, if they who have received the scriptures believe, and fear

God, we will surely expiate their sins from them, and we will lead them

into gardens of pleasure; and if they observe the law, and the gospel,

and the other scriptures which have been sent down unto them from their

Lord, they shall surely eat of good things both from above them and from

under their feet. Among them there are people who act uprightly; but how

evil is that which many of them do work! O apostle, publish the whole of

that which hath been sent down unto thee from thy Lord: for if thou do

not, thou dost not in effect publish any part thereof; and God will

defend thee against wicked men; for God directeth not the unbelieving

people. Say, O ye who have received the scriptures, ye are not grounded

on anything, until ye observe the law and the gospel, and that which

hath been sent down unto you from your Lord. That which hath been sent

down unto thee from thy Lord shall surely increase the transgression and

infidelity of many of them: but be not thou solicitous for the

unbelieving people. Verily they who believe, and those who Judaize,--and

the Sabeans, and the Christians, whoever of them believeth in God and

the last day, and doth that which is right, there shall come no fear on

them, neither shall they be grieved. We formerly accepted the covenant

of the children of Israel, and sent apostles unto them. So often as an

apostle came unto them with that which their souls desired not, they

accused some of them of imposture, and some of them they killed: and

they imagined that there should be no punishment for those crimes, and

they became blind and deaf. Then was God turned unto them; afterwards

many of them again became blind and deaf; but God saw what they did.

They are surely infidels, who say, Verily God is Christ the son of Mary;

since Christ said, O children of Israel, serve God, my Lord and your

Lord; whoever shall give a companion unto God, God shall exclude him

from paradise, and his habitation shall be hell fire; and the ungodly

shall have none to help them. They are certainly infidels, who say, God

is the third of three: for there is no God besides one God; and if they

refrain not from what they say, a painful torment shall surely be

inflicted on such of them as are unbelievers. Will they not therefore be

turned unto God, and ask pardon of him? since God is gracious and

merciful. Christ, the son of Mary, is no more than an apostle; other

apostles have preceded him; and his mother was a woman of veracity: they

both ate food. Behold, how we declare unto them the signs of God's

unity; and then behold, how they turn aside from the truth. Say unto

them, Will ye worship, besides God, that which can cause you neither

harm nor profit? God is he who heareth and seeth. Say, O ye who have

received the scriptures, exceed not the just bounds in your religion, by

speaking beside the truth; neither follow the desires of people who have

heretofore erred, and who have seduced many, and have gone astray from

the straight path. Those among the children of Israel who believed not,

were cursed by the tongue of David, and of Jesus the son of Mary. This

befell them because they were rebellious and transgressed: they forbade

not one another the wickedness which they committed; and woe unto them

for what they committed. Thou shalt see many of them take for their

friends those who believe not. Woe unto them for what their souls have

sent before them, for that God is incensed against them, and they shall

remain in torment forever. But, if they had believed in God, and the

prophet, and that which hath been revealed unto him, they had not taken

them for their friends; but many of them are evil-doers. Thou shalt

surely find the most violent of all men in enmity against the true

believers, to be the Jews and the idolaters: and thou shalt surely find

those among them to be the most inclinable to entertain friendship for

the true believers, who say, We are Christians. This cometh to pass,

because there are priests and monks among them; and because they are not

elated with pride. And when they hear that which hath been sent down to

the apostle read unto them, thou shalt see their eyes overflow with

tears, because of the truth which they perceive therein, saying, O Lord,

we believe; write us down, therefore, with those who bear witness to the

truth: and what should hinder us from believing in God, and the truth

which hath come unto us, and from earnestly desiring that our Lord would

introduce us into paradise with the righteous people. Therefore hath God

rewarded them, for what they have said, with gardens through which

rivers flow; they shall continue therein forever; and this is the reward

of the righteous. But they who believe not, and accuse our signs of

falsehood, they shall be the companions of hell. O true believers,

forbid not the good things which God hath allowed you; but transgress

not, for God loveth not the transgressors. And eat of what God hath

given you for food that which is lawful and good: and fear God, in whom

ye believe. God will not punish you for an inconsiderate word in your

oaths; but he will punish you for what ye solemnly swear with

deliberation. And the expiation of such an oath shall be the feeding of

ten poor men with such moderate food as ye feed your own families

withal; or to clothe them; or to free the neck of a true believer from

captivity: but he who shall not find wherewith to perform one of these

three things, shall fast three days. This is the expiation of your

oaths, when ye swear inadvertently. Therefore keep your oaths. Thus God

declareth unto you his signs, that ye may give thanks. O true believers,

surely wine, and lots, and images, and divining arrows, are an

abomination of the work of Satan; therefore avoid them, that ye may

prosper. Satan seeketh to sow dissension and hatred among you, by means

of wine and lots, and to divert you from remembering God, and from

prayer; will ye not therefore abstain from them? Obey God, and obey the

apostle, and take heed to yourselves: but if ye turn back, know that the

duty of our apostle is only to preach publicly. In those who believe and

do good works, it is no sin that they have tasted wine or gaming before

they were forbidden; if they fear God, and believe, and do good works,

and shall for the future fear God, and believe, and shall persevere to

fear him, and to do good; for God loveth those who do good. O true

believers, God will surely prove you in offering you plenty of game,

which ye may take with your hands or your lances, that God may know who

feareth him in secret; but whoever transgresseth after this, shall

suffer a grievous punishment. O true believers, kill no game while ye

are on pilgrimages; whosoever among you shall kill any designedly, shall

restore the like of what ye shall have killed, in domestic animals,

according to the determination of two just persons among you, to be

brought as an offering to the Caabah; or in atonement thereof shall feed

the poor; or instead thereof shall fast, that he may taste the

heinousness of his deed. God hath forgiven what is past, but whoever

returneth to transgress, God will take vengeance on him; for God is

mighty and able to avenge. It is lawful for you to fish in the sea,[88]

and to eat what ye shall catch, as a provision for you and for those who

travel; but it is unlawful for you to hunt by land, while ye are

performing the rites of pilgrimage; therefore fear God, before whom ye

shall be assembled at the last day. God hath appointed the Caabah, the

holy house, an establishment for mankind; and hath ordained the sacred

month, and the offering, and the ornaments hung thereon. This hath he

done that ye might know that God knoweth whatsoever is in heaven and on

earth, and that God is omniscient. Know that God is severe in punishing,

and that God is ready to forgive and be merciful. The duty of our

apostle is to preach only; and God knoweth that which ye discover, and

that which ye conceal. Say, Evil and Good shall not be equally esteemed

of, though the abundance of evil pleaseth thee; therefore fear God, O ye

of understanding, that ye may be happy. O true believers, inquire not

concerning things which, if they be declared unto you, may give you

pain; but if ye ask concerning them when the Koran is sent down, they

will be declared unto you: God pardoneth you as to these matters; for

God is ready to forgive and gracious. People who have been before you

formerly inquired concerning them; and afterwards disbelieved therein.

God hath not ordained anything concerning Bahîra, nor Sâïba, nor Wasîla,

nor Hâmi;[89] but the unbelievers have invented a lie against God: and

the greater part of them do not understand. And when it was said unto

them, Come unto that which God hath revealed, and to the apostles; they

answered, That religion which we found our fathers to follow is

sufficient for us. What though their fathers knew nothing, and were not

rightly directed? O true believers, take care of your souls. He who

erreth shall not hurt you, while ye are rightly directed: unto God shall

ye all return, and he will tell you that which ye have done. O true

believers, let witnesses be taken between you, when death approaches any

of you, at the time of making the testament; let there be two witnesses,

just men, from among you; or two others of a different tribe or faith

from yourselves, if ye be journeying in the earth, and the accident of

death befall you. Ye shall shut them both up, after the afternoon

prayer, and they shall swear by God, if ye doubt them, and they shall

say, We will not sell our evidence for a bribe, although the person

concerned be one who is related to us, neither will we conceal the

testimony of God, for then should we certainly be of the number of the

wicked. But if it appear that both have been guilty of iniquity, two

others shall stand up in their place, of those who have convicted them

of falsehood, the two nearest in blood, and they shall swear by God,

saying, Verily our testimony is more true than the testimony of these

two, neither have we prevaricated; for then should we become of the

number of the unjust. This will be easier, that men may give testimony

according to the plain intention thereof, or fear lest a different oath

be given, after their oath. Therefore fear God, and hearken; for God

directeth not the unjust people. On a certain day shall God assemble the

apostles, and shall say unto them, What answer was returned you, when ye

preached unto the people to whom ye were sent? They shall answer, We

have no knowledge but thou art the knower of secrets. When God shall

say, O Jesus, son of Mary, remember my favor towards thee, and towards

thy mother; when I strengthened thee with the holy spirit, that thou

shouldst speak unto men in the cradle, and when thou wast grown up; and

when I taught thee the scripture, and wisdom, and the law and the

gospel; and when thou didst create of clay as it were the figure of a

bird, by my permission, and didst breathe thereon, and it became a bird

by my permission; and thou didst heal one blind from his birth and the

leper, by my permission; and when thou didst bring forth the dead from

their graves, by my permission; and when I withheld the children of

Israel from killing thee, when thou hadst come unto them with evident

miracles, and such of them as believed not, said, This is nothing but

manifest sorcery. And when I commanded the apostles of Jesus, saying,

Believe in me and in my messenger; they answered, We do believe; and do

thou bear witness that we are resigned unto thee. Remember when the

apostles said, O Jesus, son of Mary, is thy Lord able to cause a table

to descend unto us from heaven?[90] He answered, hear God, if ye be true

believers. They said, We desire to eat thereof, and that our hearts may

rest at ease, and that we may know that thou hast told us the truth, and

that we may be witnesses thereof. Jesus, the son of Mary, said, O God

our Lord, cause a table to descend unto us from heaven, that the day of

its descent may become a festival day unto us, unto the first of us, and

unto the last of us, and a sign from thee; and do thou provide food for

us, for thou art the best provider. God said, Verily I will cause it to

descend unto you; but whoever among you shall disbelieve hereafter, I

will surely punish him with a punishment wherewith I will not punish any

other creature. And when God shall say unto Jesus, at the last day, O

Jesus, son of Mary, hast thou said unto men, Take me and my mother for

two gods, beside God? He shall answer, Praise be unto thee! it is not

for me to say that which I ought not; if I had said so, thou wouldst

surely have known it: thou knowest what is in me, but I know not what is

in thee; for thou art the knower of secrets. I have not spoken to them

any other than what thou didst command me; namely, Worship God, my Lord

and your Lord: and I was a witness of their actions while I stayed among

them; but since thou hast taken me to thyself, thou hast been the

watcher over them; for thou art witness of all things. If thou punish

them, they are surely thy servants; and if thou forgive them, thou art

mighty and wise. God will say, This day shall their veracity be of

advantage unto those who speak truth; they shall have gardens wherein

rivers flow, they shall remain therein forever: God hath been well

pleased in them, and they have been well pleased in him. This shall be

great felicity. Unto God belongeth the kingdom of heaven and of earth,

and of whatever therein is; and he is almighty.

[Footnote 82: This title is taken from the Table, which, towards the end

of the chapter, is fabled to have been let down from heaven to Jesus. It

is sometimes also called the chapter of Contracts, which word occurs in

the first verse.]

[Footnote 83: As camels, oxen, and sheep; and also wild cows, antelopes,

but not swine, nor what is taken in hunting during the pilgrimage.]

[Footnote 84: The sacred months in the Mohammedan calendar were the

first, the seventh, the eleventh, and the twelfth.]

[Footnote 85: A game similar to raffling, arrowheads being used as

counters.]

[Footnote 86: The Arabic word _al Fatra_ signifies the intermediate

space of time between two prophets, during which no new revelation or

dispensation was given; as the interval between Moses and Jesus, and

between Jesus and Mohammed, at the expiration of which last, Mohammed

pretended to be sent.]

[Footnote 87: But this punishment, according to the Sonna, is not to be

inflicted, unless the value of the thing stolen amount to four dinars,

or about $10. For the first offence, the criminal is to lose his right

hand, which is to be cut off at the wrist; the second offence, his left

foot, at the ankle; for the third, his left hand; for the fourth, his

right foot; and if he continue to offend, he shall be scourged at the

discretion of the judge.]

[Footnote 88: This is to be understood of fish that live altogether in

the sea, and not of those that live in the sea and on land both, as

crabs. The Turks, who are Hanifites, never eat this sort of fish; but

the sect of Malec Ebn Ans, and perhaps some others, make no scruple of

it.]

[Footnote 89: These were the names given by the pagan Arabs to certain

camels or sheep which were turned loose to feed, and exempted from

common services, in some particular cases; having their ears slit, or

some other mark, that they might be known; and this they did in honor of

their gods. Which superstitions are here declared to be no ordinances of

God, but the inventions of foolish men.]

[Footnote 90: This miracle is thus related by the commentators: Jesus

having, at the request of his followers, asked it of God, a red table

immediately descended, in their sight, between two clouds, and was set

before them; whereupon he rose up, and having made the ablution, prayed,

and then took off the cloth which covered the table, saying, "In the

name of God, the best provider of food."]

LIFE OF BUDDHA

BY ASVAGHOSHA BODHISATTVA

Translated from Sanscrit into Chinese by Dharmaraksha,

A.D. 420; from Chinese into English by Samuel Beal

INTRODUCTION

Buddha is undoubtedly the most potent name as a religious teacher, in

the whole of Asia. The propaganda of the Buddhistic faith passed from

the valley of the Indus to the valley of the Ganges, and from Ceylon to

the Himalayas; thence it traversed China, and its conquests seem to have

been permanent. The religion of Buddha is so far different from that of

Confucius, and so far resembles Christianity, that it combines mysticism

with asceticism--a practical rule of personal conduct with a consistent

transcendentalism. It has, moreover, the great advantage of possessing a

highly fascinating and romantic gospel, or biography, of its founder.

Gautama, as the hero of Arnold's "Light of Asia," is very well known to

English readers, and, although Sir Edwin Arnold is not by any means a

poet of the first order, he has done a great deal to familiarize the

Anglo-Saxon mind with Oriental life and thought. A far more faithful

life of Buddha is that written some time in the first century of our era

by the twelfth Buddhist patriarch Asvaghosha. This learned ecclesiastic

appears to have travelled about through different districts of India,

patiently collecting the stories and traditions which related to the

life of his master. These he wove into a Sanscrit poem, which three

hundred years later was translated into Chinese, from which version our

present translation is made. There can be no doubt that the author of

the Sanscrit poem was a famous preacher and musician. Originally living

in central India, he seems to have wandered far and wide exercising his

office, and reciting or singing his poem--a sacred epic, more thrilling

to the ears of India than the wrath of Achilles, or the voyages of

Ulysses. We are told that Asvaghosha took a choir of musicians with him,

and many were converted to Buddhism through the combined persuasiveness

of poetry and preaching. The present life of Buddha, although it labors

under the disadvantage of transfusion from Sanscrit into Chinese, and

from Chinese into English, is by no means destitute of poetic color and

aroma. When, for instance, we read of the grief-stricken Yasodhara that

"her breath failed her, and sinking thus she fell upon the dusty

ground," we come upon a stately pathos, worthy of Homer or Lucretius.

And what can be more beautiful than the account of Buddha's conversion

and sudden conviction, that all earthly things were vanity. The verses

once heard linger in the memory so as almost to ring in the ears: "Thus

did he complete the end of self, as fire goes out for want of grass.

Thus he had done what he would have men do: he first had found the way

of perfect knowledge. He finished thus the first great lesson; entering

the great Rishi's house, the darkness disappeared, light burst upon him;

perfectly silent and at rest, he reached the last exhaustless source of

truth; lustrous with all wisdom the great Rishi sat, perfect in gifts,

whilst one convulsive throe shook the wide earth."

E.W.

LIFE OF BUDDHA

CHAPTER I

The Birth

There was a descendant of the Ikshvâku family, an invincible Sâkya

monarch, pure in mind and of unspotted virtue, called therefore

Pure-rice, or Suddhodana. Joyously reverenced by all men, as the new

moon is welcomed by the world, the king indeed was like the heaven-ruler

Sakra, his queen like the divine Saki. Strong and calm of purpose as the

earth, pure in mind as the water-lily, her name, figuratively assumed,

Mâyâ, she was in truth incapable of class-comparison. On her in likeness

as the heavenly queen descended the spirit and entered her womb. A

mother, but free from grief or pain, she was without any false or

illusory mind. Disliking the clamorous ways of the world, she remembered

the excellent garden of Lumbini, a pleasant spot, a quiet forest

retreat, with its trickling fountains, and blooming flowers and fruits.

Quiet and peaceful, delighting in meditation, respectfully she asked the

king for liberty to roam therein; the king, understanding her earnest

desire, was seized with a seldom-felt anxiety to grant her request. He

commanded his kinsfolk, within and without the palace, to repair with

her to that garden shade; and now the queen Mâyâ knew that her time for

child-bearing was come. She rested calmly on a beautiful couch,

surrounded by a hundred thousand female attendants; it was the eighth

day of the fourth moon, a season of serene and agreeable character.

Whilst she thus religiously observed the rules of a pure discipline,

Bodhisattva was born from her right side, come to deliver the world,

constrained by great pity, without causing his mother pain or anguish.

As king Yu-liu was born from the thigh, as King Pi-t'au was born from

the hand, as King Man-to was born from the top of the head, as King

Kia-k'ha was born from the arm-pit, so also was Bodhisattva on the day

of his birth produced from the right side; gradually emerging from the

womb, he shed in every direction the rays of his glory. As one born from

recumbent space, and not through the gates of life, through countless

kalpas, practising virtue, self-conscious he came forth to life, without

confusion. Calm and collected, not falling headlong was he born,

gloriously manifested, perfectly adorned, sparkling with light he came

from the womb, as when the sun first rises from the East.

Men indeed regarded his exceeding great glory, yet their sight remained

uninjured: he allowed them to gaze, the brightness of his person

concealed for the time, as when we look upon the moon in the heavens.

His body, nevertheless, was effulgent with light, and like the sun which

eclipses the shining of the lamp, so the true gold-like beauty of

Bodhisattva shone forth, and was diffused everywhere. Upright and firm

and unconfused in mind, he deliberately took seven steps, the soles of

his feet resting evenly upon the ground as he went, his footmarks

remained bright as seven stars.

Moving like the lion, king of beasts, and looking earnestly towards the

four quarters, penetrating to the centre the principles of truth, he

spake thus with the fullest assurance: This birth is in the condition of

a Buddha; after this I have done with renewed birth; now only am I born

this once, for the purpose of saving all the world.

And now from the midst of heaven there descended two streams of pure

water, one warm, the other cold, and baptized his head, causing

refreshment to his body. And now he is placed in the precious palace

hall, a jewelled couch for him to sleep upon, and the heavenly kings

with their golden flowery hands hold fast the four feet of the bed.

Meanwhile the Devas in space, seizing their jewelled canopies,

attending, raise in responsive harmony their heavenly songs, to

encourage him to accomplish his perfect purpose.

Then the Nâga-râgas filled with joy, earnestly desiring to show their

reverence for the most excellent law, as they had paid honor to the

former Buddhas, now went to meet Bodhisattva; they scattered before him

Mandâra flowers, rejoicing with heartfelt joy to pay such religious

homage; and so, again, Tathâgata having appeared in the world, the

Suddha angels rejoiced with gladness; with no selfish or partial joy,

but for the sake of religion they rejoiced, because creation, engulfed

in the ocean of pain, was now to obtain perfect release.

Then the precious Mountain-râga, Sumeru, firmly holding this great earth

when Bodhisattva appeared in the world, was swayed by the wind of his

perfected merit. On every hand the world was greatly shaken, as the wind

drives the tossing boat; so also the minutest atoms of sandal perfume,

and the hidden sweetness of precious lilies floated on the air, and rose

through space, and then commingling, came back to earth; so again the

garments of Devas descending from heaven touching the body, caused

delightful thrills of joy; the sun and moon with constant course

redoubled the brilliancy of their light, whilst in the world the fire's

gleam of itself prevailed without the use of fuel. Pure water, cool and

refreshing from the springs, flowed here and there, self-caused; in the

palace all the waiting women were filled with joy at such an

unprecedented event. Proceeding all in company, they drink and bathe

themselves; in all arose calm and delightful thoughts; countless

inferior Devas, delighting in religion, like clouds assembled.

In the garden of Lumbinî, filling the spaces between the trees, rare and

special flowers, in great abundance, bloomed out of season. All cruel

and malevolent kinds of beings, together conceived a loving heart; all

diseases and afflictions among men without a cure applied, of themselves

were healed. The various cries and confused sounds of beasts were hushed

and silence reigned; the stagnant water of the river-courses flowed

apace, whilst the polluted streams became clear and pure. No clouds

gathered throughout the heavens, whilst angelic music, self caused, was

heard around; the whole world of sentient creatures enjoyed peace and

universal tranquillity.

Just as when a country visited by desolation, suddenly obtains an

enlightened ruler, so when Bodhisattva was born, he came to remove the

sorrows of all living things.

Mâra,[91] the heavenly monarch, alone was grieved and rejoiced not. The

Royal Father (Suddhodana), beholding his son, strange and miraculous, as

to his birth, though self-possessed and assured in his soul, was yet

moved with astonishment and his countenance changed, whilst he

alternately weighed with himself the meaning of such an event, now

rejoiced and now distressed.

The queen-mother beholding her child, born thus contrary to laws of

nature, her timorous woman's heart was doubtful; her mind, through fear,

swayed between extremes: Not distinguishing the happy from the sad

portents, again and again she gave way to grief; and now the aged women

of the world, in a confused way supplicating heavenly guidance, implored

the gods to whom their rites were paid, to bless the child; to cause

peace to rest upon the royal child. Now there was at this time in the

grove, a certain soothsayer, a Brahman, of dignified mien and

wide-spread renown, famed for his skill and scholarship: beholding the

signs, his heart rejoiced, and he exulted at the miraculous event.

Knowing the king's mind to be somewhat perplexed, he addressed him with

truth and earnestness: "Men born in the world, chiefly desire to have a

son the most renowned; but now the king, like the moon when full, should

feel in himself a perfect joy, having begotten an unequalled son, (for

by this the king) will become illustrious among his race; let then his

heart be joyful and glad, banish all anxiety and doubt, the spiritual

omens that are everywhere manifested indicate for your house and

dominion a course of continued prosperity. The most excellently endowed

child now born will bring deliverance to the entire world: none but a

heavenly teacher has a body such as this, golden-colored, gloriously

resplendent. One endowed with such transcendent marks must reach the

state of Samyak-Sambodhi, or, if he be induced to engage in worldly

delights, then he must become a universal monarch; everywhere recognized

as the ruler of the great earth, mighty in his righteous government, as

a monarch ruling the four empires, uniting under his sway all other

rulers; as among all lesser lights, the sun's brightness is by far the

most excellent. But if he seek a dwelling among the mountain forests,

with single heart searching for deliverance, having arrived at the

perfection of true wisdom, he will become illustrious throughout the

world; for as Mount Sumeru is monarch among all mountains, or, as gold

is chief among all precious things; or, as the ocean is supreme among

all streams; or, as the moon is first among the stars; or, as the sun is

brightest of all luminaries, so Tathâgata, born in the world, is the

most eminent of men; his eyes clear and expanding, the lashes both above

and below moving with the lid, the iris of the eye of a clear blue

color, in shape like the moon when half full, such characteristics as

these, without contradiction, foreshadow the most excellent condition of

perfect wisdom."

At this time the king addressed the twice-born,[92] "If it be as you

say, with respect to these miraculous signs, that they indicate such

consequences, then no such case has happened with former kings, nor down

to our time has such a thing occurred." The Brahman addressed the king

thus, "Say not so; for it is not right; for with regard to renown and

wisdom, personal celebrity, and worldly substance, these four things

indeed are not to be considered according to precedent or subsequence;

but whatever is produced according to nature, such things are liable to

the law of cause and effect: but now whilst I recount some parallels let

the king attentively listen:--Bhrigu, Angira, these two of Rishi family,

having passed many years apart from men, each begat an excellently

endowed son; Brihaspati with Sukra, skilful in making royal treatises,

not derived from former families (or tribes); Sârasvata, the Rishi,

whose works have long disappeared, begat a son, Po-lo-sa, who compiled

illustrious Sûtras and Shâstras; that which now we know and see, is not

therefore dependent on previous connection; Vyâsa, the Rishi, the author

of numerous treatises, after his death had among his descendants Poh-mi

(Vâlmîki), who extensively collected Gâthâ sections; Atri, the Rishi,

not understanding the sectional treatise on medicine, afterwards begat

Âtreya, who was able to control diseases; the twice-born Rishi Kusi

(Kusika), not occupied with heretical treatises, afterwards begat

Kia-ti-na-râga, who thoroughly understood heretical systems; the

sugar-cane monarch, who began his line, could not restrain the tide of

the sea, but Sagara-râga, his descendant, who begat a thousand royal

sons, he could control the tide of the great sea so that it should come

no further. Ganaka, the Rishi, without a teacher acquired power of

abstraction. All these, who obtained such renown, acquired powers of

themselves; those distinguished before, were afterwards forgotten; those

before forgotten, became afterwards distinguished; kings like these and

god-like Rishis have no need of family inheritance, and therefore the

world need not regard those going before or following. So, mighty king!

is it with you: you should experience true joy of heart, and because of

this joy should banish forever doubt or anxiety." The king, hearing the

words of the seer, was glad, and offered him increased gifts.

"Now have I begotten a valiant son," he said, "who will establish a

wheel authority, whilst I, when old and gray-headed, will go forth to

lead a hermit's life, so that my holy, king-like son may not give up the

world and wander through mountain forests."

And now near the spot within the garden, there was a Rishi, leading the

life of an ascetic; his name was Asita, wonderfully skilful in the

interpretation of signs; he approached the gate of the palace; the king

beholding him exclaimed, "This is none other but Brahmadeva, himself

enduring penance from love of true religion, these two characteristics

so plainly visible as marks of his austerities." Then the king was much

rejoiced; and forthwith he invited him within the palace, and with

reverence set before him entertainment, whilst he, entering the inner

palace, rejoiced only in prospect of seeing the royal child.

Although surrounded by the crowd of court ladies, yet still he was as if

in desert solitude; and now they place a preaching throne and pay him

increased honor and religious reverence, as Antideva râga reverenced the

priest Vasishtha. Then the king, addressing the Rishi, said: "Most

fortunate am I, great Rishi! that you have condescended to come here to

receive from me becoming gifts and reverence; I pray you therefore enter

on your exhortation."

Thus requested and invited, the Rishi felt unutterable joy, and said,

"All hail, ever victorious monarch! possessed of all noble, virtuous

qualities, loving to meet the desires of those who seek, nobly generous

in honoring the true law, conspicuous as a race for wisdom and humanity,

with humble mind you pay me homage, as you are bound. Because of your

righteous deeds in former lives, now are manifested these excellent

fruits; listen to me, then, whilst I declare the reason of the present

meeting. As I was coming on the sun's way, I heard the Devas in space

declare that the king had born to him a royal son, who would arrive at

perfect intelligence; moreover I beheld such other portents, as have

constrained me now to seek your presence; desiring to see the Sâkya

monarch who will erect the standard of the true law."

The king, hearing the Rishi's words, was fully assured; escaping from

the net of doubt, he ordered an attendant to bring the prince, to

exhibit him to the Rishi. The Rishi, beholding the prince, the

thousand-rayed wheel on the soles of his feet, the web-like filament

between his fingers, between his eyebrows the white wool-like

prominence, his complexion bright and lustrous; seeing these wonderful

birth-portents, the seer wept and sighed deeply.

The king beholding the tears of the Rishi, thinking of his son, his soul

was overcome, and his breath fast held his swelling heart. Thus alarmed

and ill at ease, unconsciously he arose from his seat, and bowing his

head at the Rishi's feet, he addressed him in these words: "This son of

mine, born thus wonderfully, beautiful in face, and surpassingly

graceful, little different from the gods in form, giving promise of

superiority in the world, ah! why has he caused thee grief and pain?

Forbid it, that my son should die! or should be short-lived!--the

thought creates in me grief and anxiety; that one athirst, within reach

of the eternal draught,[93] should after all reject and lose it! sad

indeed! Forbid it, he should lose his wealth and treasure! dead to his

house! lost to his country! for he who has a prosperous son in life,

gives pledge that his country's weal is well secured; and then, coming

to die, my heart will rest content, rejoicing in the thought of

offspring surviving me; even as a man possessed of two eyes, one of

which keeps watch, while the other sleeps; not like the frost-flower of

autumn, which, though it seems to bloom, is not a reality. A man who,

midst his tribe and kindred, deeply loves a spotless son, at every

proper time in recollection of it has joy; O! that you would cause me to

revive!"

The Rishi, knowing the king-sire to be thus greatly afflicted at heart,

immediately addressed the Mahârâga: "Let not the king be for a moment

anxious! the words I have spoken to the king, let him ponder these, and

not permit himself to doubt; the portents now are as they were before,

cherish then no other thoughts! But recollecting I myself am old, on

that account I could not hold my tears; for now my end is coming on. But

this son of thine will rule the world, born for the sake of all that

lives! this is indeed one difficult to meet with; he shall give up his

royal estate, escape from the domain of the five desires, with

resolution and with diligence practise austerities, and then awakening,

grasp the truth. Then constantly, for the world's sake (all living

things), destroying the impediments of ignorance and darkness, he shall

give to all enduring light, the brightness of the sun of perfect wisdom.

All flesh submerged in the sea of sorrow; all diseases collected as the

bubbling froth; decay and age like the wild billows; death like the

engulfing ocean; embarking lightly in the boat of wisdom he will save

the world from all these perils, by wisdom stemming back the flood. His

pure teaching like to the neighboring shore, the power of meditation,

like a cool lake, will be enough for all the unexpected birds; thus deep

and full and wide is the great river of the true law; all creatures

parched by the drought of lust may freely drink thereof, without stint;

those enchained in the domain of the five desires, those driven along by

many sorrows, and deceived amid the wilderness of birth and death, in

ignorance of the way of escape, for these Bodhisattva has been born in

the world, to open out a way of salvation. The fire of lust and

covetousness, burning with the fuel of the objects of sense, he has

caused the cloud of his mercy to rise, so that the rain of the law may

extinguish them. The heavy gates of gloomy unbelief, fast kept by

covetousness and lust, within which are confined all living things, he

opens and gives free deliverance. With the tweezers of his diamond

wisdom he plucks out the opposing principles of lustful desire. In the

self-twined meshes of folly and ignorance all flesh poor and in misery,

helplessly lying, the king of the law has come forth, to rescue these

from bondage. Let not the king in respect of this his son encourage in

himself one thought of doubt or pain; but rather let him grieve on

account of the world, led captive by desire, opposed to truth; but I,

indeed, amid the ruins of old age and death, am far removed from the

meritorious condition of the holy one, possessed indeed of powers of

abstraction, yet not within reach of the gain he will give, to be

derived from his teaching as the Bodhisattva; not permitted to hear his

righteous law, my body worn out, after death, alas! destined to be born

as a Deva[94] still liable to the three calamities, old age, decay, and

death, therefore I weep."

The king and all his household attendants, hearing the words of the

Rishi, knowing the cause of his regretful sorrow, banished from their

minds all further anxiety: "And now," the king said, "to have begotten

this excellent son, gives me rest at heart; but that he should leave his

kingdom and home, and practise the life of an ascetic, not anxious to

ensure the stability of the kingdom, the thought of this still brings

with it pain."

At this time the Rishi, turning to the king with true words, said, "It

must be even as the king anticipates, he will surely arrive at perfect

enlightenment." Thus having appeased every anxious heart among the

king's household, the Rishi by his own inherent spiritual power ascended

into space and disappeared.

At this time Suddhodana râga, seeing the excellent marks (predictive

signs) of his son, and, moreover, hearing the words of Asita, certifying

that which would surely happen, was greatly affected with reverence to

the child: he redoubled measures for its protection, and was filled with

constant thought; moreover, he issued decrees through the empire, to

liberate all captives in prison, according to the custom when a royal

son was born, giving the usual largess, in agreement with the directions

of the Sacred Books, and extending his gifts to all; or, all these

things he did completely. When the child was ten days old, his father's

mind being now quite tranquil, he announced a sacrifice to all the gods,

and prepared to give liberal offerings to all the religious bodies;

Srâmanas and Brahmanas invoked by their prayers a blessing from the

gods, whilst he bestowed gifts on the royal kinspeople and the ministers

and the poor within the country; the women who dwelt in the city or the

villages, all those who needed cattle or horses or elephants or money,

each, according to his necessities, was liberally supplied. Then,

selecting by divination a lucky time, they took the child back to his

own palace, with a double-feeding white-pure-tooth, carried in a

richly-adorned chariot (cradle), with ornaments of every kind and color

round his neck; shining with beauty, exceedingly resplendent with

unguents. The queen embracing him in her arms, going around, worshipped

the heavenly spirits. Afterwards she remounted her precious chariot,

surrounded by her waiting women; the king, with his ministers and

people, and all the crowd of attendants, leading the way and following,

even as the ruler of heaven, Sakra, is surrounded by crowds of Devas; as

Mahesvara, when suddenly his six-faced child was born; arranging every

kind of present, gave gifts, and asked for blessings; so now the king,

when his royal son was born, made all his arrangements in like manner.

So Vaisravana, the heavenly king, when Nalakûvara was born, surrounded

by a concourse of Devas, was filled with joy and much gladness; so the

king, now the royal prince was born, in the kingdom of Kapila, his

people and all his subjects were likewise filled with joy.

* * * * *

Living in the Palace