ENTITLED, THE COW;d REVEALED PARTLY AT MECCA, AND PARTLY AT MEDINA.
IN THE NAME OF THE MOST MERCIFUL GOD.
A. L. M.e There is no doubt in this book; it is a direction to the
pious,
who believe in the mysteriesf of faith, who observe the appointed times
of prayer, and distribute alms out of what we have bestowed on them,
and who believe in that revelation, which hath been sent down unto thee
and that which hath been sent down unto the prophets before thee,g and have
firm assurance of the life to come:h
these are directed by their LORD, and they shall prosper.
As for the unbelievers, it will be equal to them whether thou admonish
them, or do not admonish them; they will not believe.
GOD hath sealed up their hearts and their hearing; a dimness covereth
their sight, and they shall suffer a grievous punishment.
There are some who say, We believe in GOD, and the last day; but are not
really believers:
they seek to deceive GOD, and those who do believe, but they deceive
themselves only, and are not sensible thereof.
There is an infirmity in their hearts, and GOD hath increased that
infirmity;i and they shall suffer a most painful punishment, because they have
disbelieved.
10 When one saith unto them, Act not corruptlyk in the earth; they reply,
Verily we are men of integrity.l
Are not they themselves corrupt doers? but they are not sensible thereof.
And when one saith unto them, Believe ye as othersm believe; they answer,
Shall we believe as fools believe? Are not they themselves fools? but they
know it not.
When they meet those who believe, they say, We do believe: but when they
retire privately to their devils,n they say, We really hold with you, and only
mock at those people:
d This title was occasioned by the story of the red heifer, mentioned
p. 9.
e As to the meaning of these letters, see the Preliminary Discourse,
Sect. III.
f The Arabic word is gheib, which properly signifies a thing that is
absent, at a great distance, or invisible, such as the resurrection, paradise,
and hell. And this is agreeable to the language of scripture, which defines
faith to be the evidence of things not seen.1
g The Mohammedans believe that GOD gave written revelations not only to
Moses, Jesus, and Mohammed, but to several other prophets;2 though they
acknowledge none of those which preceded the Korân to be now extant, except
the Pentateuch of Moses, the Psalms of David, and the Gospel of Jesus; which
yet they say were even before Mohammed's time altered and corrupted by the
Jews and Christians; and therefore will not allow our present copies to be
genuine.
h The original word al-âkherhat properly signifies the latter part of
anything, and by way of excellence the next life, the latter or future state
after death; and is opposed to al-donya, this world; and al-oula, the former
or present life. The Hebrew word ahharith, from the same root, is used by
Moses in this sense, and is translated latter end.3
i Mohammed here, and elsewhere frequently, imitates the truly inspired
writers, in making GOD by operation on the minds of reprobates to prevent
their conversion. This fatality or predestination, as believed by the
Mohammedans, hath been sufficiently treated of in the Preliminary Discourse.
k Literally corrupt not in the earth, by which some expositors
understand the sowing of false doctrine, and corrupting people's principles.
l According to the explication in the preceding note, this word must be
translated reformers, who promote true piety by their doctrine and example.
m The first companions and followers of Mohammed.4
n The prophet, making use of the liberty zealots of all religions have,
by prescription, of giving ill language, bestows this name on the Jewish
rabbins and Christian priests; though he seems chiefly to mean the former,
against whom he had by much the greater spleen.
1 Heb. xi. I. See also Rom. xxiv. 25; 2 Cor. iv. 18 and v. 7.
2 Vide Reland. de Relig. Moham. p. 34 and Dissert. de Samaritanis, p.
34, &c. 3 Numb. xxiv. 20; Deut. viii. 16. 4 Jallalo'ddin.
GOD shall mock at them, and continue them in their impiety; they shall
wander in confusion.
There are the the men who have purchased error at the price of true
direction: but their traffic hath not been gainful, neither have they been
rightly directed.
They are like unto one who kindleth a fire,o and when it hath enlightened
all around him,p GOD taketh away their lightq and leaveth them in darkness,
they shall not see;
they are deaf, dumb, and blind, therefore will they not repent.
Or like a stormy cloud from heaven, fraught with darkness, thunder, and
lightning,r they put their fingers in their ears because of the noise of the
thunder, for fear of death; GOD encompasseth the infidels:
the lightning wanteth but little of taking away their sight; so often as
it enlighteneth them, they walk therein, but when darkness cometh on them,
they stand still; and if GOD so pleased, he would certainly deprive them of
their hearing and their sight, for GOD is almighty. O men of Mecca, serve
your LORD who hath created you, and those who have been before you:
peradventure ye will fear him;
20 who hath spread the earth as a bed for you, and the heaven as a
covering, and hath caused water to descend from heaven, and thereby produced
fruits for your sustenance. Set not up therefore any equals unto GOD, against
your own knowledge.
If ye be in doubt concerning that revelation which we have sent down unto
our servant, produce a chapter like unto it, and call upon your witnesses
besides GOD,s if ye say truth.
But if ye do it not, nor shall ever be able to do it; justly fear the
fire whose fuel is men and stones, prepared for the unbelievers.
But bear good tidings unto those who believe, and do good works, that
they shall have gardens watered by rivers; so often as they eat of the fruit
thereof for sustenance, they shall say, this is what we have formerly eaten
of; and they shall be supplied with several sorts of fruit having a mutual
resemblance to one another.t There shall they enjoy wives subject to no
impurity, and there shall they continue forever.
o In this passage, Mohammed compares those who believed not on him, to
a man who wants to kindle a fire, but as soon as it burns up, and the flames
give a light, shuts his eyes, lest he should see. As if he had said, You, O
Arabians, have long desired a prophet of your own nation, and now I am sent
unto you, and have plainly proved my mission by the excellence of my doctrine
and revelation, you resist conviction, and refuse to believe in me; therefore
shall God leave you in your ignorance.
p The sense seems to be here imperfect, and may be completed by adding
the words, He turns from it, shuts his eyes, or the like.
q That is of the unbelievers, to whom the word their being in the
plural, seems to refer; though it is not unusual for Mohammed, in affectation
of the prophetic style, suddenly to change the number against all rules of
grammar.
r Here he compares the unbelieving Arabs to people caught in a violent
storm. To perceive the beauty of this comparison, it must be observed, that
the Mohammedan doctors say, this tempest is a type or image of the Korân
itself: the thunder signifying the threats therein contained; the lightning,
the promises; and the darkness, the mysteries. The terror of the threats
makes them stop their ears, unwilling to hear truths so disagreeable; when the
promises are read to them, they attend with pleasure; but when anything
mysterious or difficult of belief occurs, they stand stock still, and will not
submit to be directed.
s i.e., Your false gods and idols.
t Some commentators1 approve of this sense, supposing the fruits of
paradise, though of various tastes, are alike in colour and outward
appearance: but others2 think the meaning to be, that the inhabitants of that
place will find there fruits of the same or the like kinds as they used to eat
while on earth.
1 Jallalo'ddin. 2 Al Zamakhshari.
Moreover, GOD will not be ashamed to propound in a parable a gnat, or
even a more despicable thing:u for they who believe will know it to be the
truth from their LORD; but the unbelievers will say, What meaneth GOD by this
parable? he will thereby mislead many, and will direct many thereby: but he
will not mislead any thereby, except the transgressors,
who make void the covenant of GOD after the establishing thereof, and cut
in sunder that which GOD hath commanded to be joined, and act corruptly in the
earth; they shall perish.
How is it that ye believe not in GOD? Since ye were dead, and he gave
you life;x he will hereafter cause you to die, and will again restore you to
life; then shall ye return unto him.
It is he who hath created for you whatsoever is on earth, and then set
his mind to the creation of heaven, and formed it into seven heavens; he
knoweth all things.
When thy LORD said unto the angels, I am going to place a substitute on
earth;y they said, Wilt thou place there one who will do evil therein, and
shed blood? but we celebrate thy praise, and sanctify thee. GOD answered,
Verily I know that which ye know not;
and he taught Adam the names of all things, and then proposed them to the
angels, and said, Declare unto me the names of these things if ye say truth.
30 They answered, Praise be unto thee; we have no knowledge but what thou
teachest us, for thou art knowing and wise.
GOD said, O Adam, tell them their names. And when he had told them their
names, GOD said, Did I not tell you that I know the secrets of heaven and
earth, and know that which ye discover, and that which ye conceal?z
And when we said unto the angels, Worshipa Adam, they all worshipped him,
except Eblis, who refused, and was puffed up with pride, and became of the
number of unbelievers.b
u This was revealed to take off an objection made to the Korân by the
infidels, for condescending to speak of such insignificant insects as the
spider, the pismire, the bee, &c.3
x i.e., Ye were dead while in the loins of your fathers, and he gave
you life in your mothers wombs; and after death ye shall be again raised at
the resurrection.4
y Concerning the creation of Adam, here intimated, the Mohammedans have
several peculiar traditions. They say the angels, Gabriel, Michael, and
Israfil, were sent by God, one after another, to fetch for that purpose seven
handfuls of earth from different depths, and of different colours (whence some
account for the various complexion of mankind5); but the earth being
apprehensive of the consequence, and desiring them to represent her fear to
God that the creature he designed to form would rebel against him, and draw
down his curse upon her, they returned without performing God's command;
whereupon he sent Azraïl on the same errand, who executed his commission
without remorse, for which reason God appointed that angel to separate the
souls from the bodies, being therefore called the angel of death. The earth
he had taken was carried into Arabia, to a place between Mecca and Tayef,
where, being first kneaded by the angels, it was afterwards fashioned by God
himself into a human form, and left to dry6 for the space of forty days, or,
as others say, as many years, the angels in the meantime often visiting it,
and Eblis (then one of the angels who are nearest to God's presence,
afterwards the devil) among the rest; but he, not contented with looking on
it, kicked it with his foot till it rung and knowing God designed that
creature to be his superior, took a secret resolution never to acknowledge him
as such. After this, God animated the figure of clay and endued it with an
intelligent soul, and when he had placed him in paradise, formed Eve out of
his left side.7
z This story Mohammed borrowed from the Jewish traditions, which say
that the angels having spoken of man with some contempt when God consulted
them about his creation, God made answer that the man was wiser than they; and
to convince them of it, he brought all kinds of animals to them, and asked
them their names; which they not being able to tell, he put the same question
to the man, who named them one after another; and being asked his own name and
God's name, he answered very justly, and gave God the name of JEHOVAH1. The
angels' adoring of Adam is also mentioned in the Talmud.2
a The original word signifies properly to prostrate one's self till the
forehead touches the ground, which is the humblest posture of adoration, and
strictly due to GOD only; but it is sometimes, as in this place, used to
express that civil worship or homage, which may be paid to creatures.3
b This occasion of the devil's fall has some affinity with an opinion
which has been pretty much entertained among Christians,4 viz., that the
angels being informed of GOD'S intention to create man after his own image,
and to dignify human nature by CHRIST'S assuming it, some of them, thinking
their glory to be eclipsed thereby, envied man's happiness, and so revolted.
3 Yahya. 4 Jallalo'ddin. 5 Al Termedi, from a
tradition of Abu Musa al Ashari 6 Kor. c. 55. 7
Khondamir. Jallalo'ddin. Comment. in Korân, &c. Vide D'Herbelot, Biblioth.
Orient. p. 55. 1 Vide Rivin. Serpent. seduct. p. 56. 2 R.
Moses Haddarshan, in Bereshit rabbah. 3 Jallalo'ddin. 4
Irenæus, Lact. Greg. Nyssen. &c.
And we said, O Adam, dwell thou and thy wife in the garden,c and eat of
the fruit thereof plentifully wherever ye will; but approach not this tree,d
lest ye become of the number of the transgressors.
But Satan caused them to forfeit paradise,e and turned them out of the
state of happiness wherein they had been; whereupon we said, Get ye down,f the
one of you an enemy unto the other; and there shall be a dwelling-place for
you on earth, and a provision for a season.
And Adam learned words of prayer from his LORD, and GOD turned unto him,
for he is easy to be reconciled and merciful.
We said, Get ye all down from hence; hereafter shall there come unto you
a direction from me,g and whoever shall follow my direction, on them shall no
fear come, neither shall they be grieved;
but they who shall be unbelievers, and accuse our signsh of falsehood,
they shall be the companions of hell fire, therein shall they remain forever.
O children of Israeli, remember my favor wherewith I have favored you;
and perform your covenant with me, and I will perform my covenant with you;
and revere me: and believe in the revelation which I have sent down,
confirming that which is with you, and be not the first who believe not
therein, neither exchange my signs for a small price; and fear me.
c Mohammed, as appears by what presently follows, does not place this
garden or paradise on earth, but in the seventh heaven.5
d Concerning this tree or the forbidden fruit, the Mohammedans, as well
as the Christians, have various opinions. Some say it was an ear of wheat;
some will have it to have been a fig-tree, and others a vine.6 The story of
the Fall is told, with some further circumstances, in the beginning of the
seventh chapter.
e They have a tradition that the devil offering to get into paradise to
tempt Adam, was not admitted by the guard; whereupon he begged of the animals,
one after another, to carry him in, that he might speak to Adam and his wife;
but they all refused him except the serpent, who took him between two of his
teeth, and so introduced him. They add that the serpent was then of a
beautiful form, and not in the shape he now bears.7
f The Mohammedans say that when they were cast down from paradise, Adam
fell on the isle of Ceylon or Serendib, and Eve near Joddah (the port of
Mecca) in Arabia; and that after a separation of 200 years, Adam was, on his
repentance, conducted by the angel Gabriel to a mountain near Mecca, where he
found and knew his wife, the mountain being thence named Arafat; and that he
afterwards retired with her to Ceylon, where they continued to propagate their
species.8
It may not be improper here to mention another tradition concerning the
gigantic stature of our first parents. Their prophet, they say, affirmed Adam
to have been as tall as a high palm-tree;9 but this would be too much in
proportion, if that were really the print of his foot, which is pretended to
be such, on the top of a mountain in the isle of Ceylon, thence named Pico de
Adam, and by the Arab writers Rahûn, being somewhat above two spans long10
(though others say it is 70 cubits long, and that when Adam set one foot here,
he had the other in the sea)11; and too little, if Eve were of so enormous a
size, as is said, when her head lay on one hill near Mecca, her knees rested
on two others in the plain, about two musket-shots asunder.12
g GOD here promises Adam that his will should be revealed to him and
his posterity; which promise the Mohammedans believe was fulfilled at several
times by the ministry of several prophets, from Adam himself, who was the
first, to Mohammed, who was the last. The number of books revealed unto Adam
they say was ten.1
h This word has various significations in the Korân; sometimes, as in
this passage, it signifies divine revelation, or scripture in general;
sometimes the verses of the Korân in particular, and at other times visible
miracles. But the sense is easily distinguished by the context.
i The Jews are here called upon to receive the Korân, as verifying and
confirming the Pentateuch, particularly with respect to the unity of God and
the mission of Mohammed.2 And they are exhorted not to conceal the passages
of their law which bear witness to those truths, nor to corrupt them by
publishing false copies of the Pentateuch, for which the writers were but
poorly paid.3
5 Vide Marracc. in Alc. p. 24. 6 Vide ibid. p. 22.
7 Vide ibid. 8 D'Herbelot, Bib. Orient. p. 55.
9 Yahya. 10 Moncony's Voyage, part i. p. 372, &c. See Knox's
Account of Ceylon. 11 Anciennes Relations des Indes, &c. p. 3.
12 Moncony's, ubi sup. 1 Vide Hottinger Hist. Orient. p. 11. Reland.
de Relig. Mohammed, p. 21. 2 Yahya.
3 Jallalo'ddin.
Clothe not the truth with vanity, neither conceal the truth against your
own knowledge;
40 observe the stated times of prayer, and pay your legal alms, and bow
down yourselves with those who bow down.
Will ye command men to do justice, and forget your own souls? yet ye
read the book of the law: do ye not therefore understand?
Ask help with perseverance and prayer; this indeed is grievous unless to
the humble,
who seriously think they shall meet their LORD and that to him they shall
return.
O children of Israel, remember my favor wherewith I have favored you, and
that I have preferred you above all nations;
dread the day wherein one soul shall not make satisfaction for another
soul, neither shall any intercession be accepted from them, nor shall any
compensation be received, neither shall they be helped.
Remember when we delivered you from the people of Pharaoh, who grievously
oppressed you, they slew your male children, and let your females live:
therein was a great trial from your LORD.
And when we divided the sea for you and delivered you, and drowned
Pharaoh's people while ye looked on.k
And when we treated with Moses forty nights; then ye took the calfl for
your God, and did evil;
yet afterwards we forgave you, that peradventure ye might give thanks.
50 And when we gave Moses the book of the law, and the distinction between
good and evil, that peradventure ye might be directed.
And when Moses said unto his people, O my people, verily ye have injured
your own souls, by your taking the calf for your God; therefore be turned unto
your Creator, and slay those among you who have been guilty of that crime;m
this will be better for you in the sight of your Creator: and thereupon he
turned unto you, for he is easy to be reconciled, and merciful.
And when ye said, O Moses, we will not believe thee, until we see GOD
manifestly; therefore a punishment came upon you, while ye looked on;
then we raised you to life after ye had been dead, that peradventure ye
might give thanks.n
k See the story of Moses and Pharaoh more particularly related, chapter
vii. and xx. &c.
l The person who cast this calf, the Mohammedans say, was (not Aaron
but) al Sâmeri, one of the principal men among the children of Israel, some of
whose descendants it is pretended still inhabit an island of that name in the
Arabian Gulf.4 It was made of the rings5 and bracelets of gold, silver, and
other materials, which the Israelites had borrowed of the Egyptians; for
Aaron, who commanded in his brother's absence, having ordered al Sâmeri to
collect those ornaments from the people, who carried on a wicked commerce with
them, and to keep them together till the return of Moses; al Sâmeri,
understanding the founder's art, put them altogether into a furnace to melt
them down into one mass, which came out in the form of a calf.1 The
Israelites, accustomed to the Egyptian idolatry, paying a religious worship to
this image, al Sâmeri went farther, and took some dust from the footsteps of
the horse of the angel Gabriel, who marched at the head of the people, and
threw it into the mouth of the calf, which immediately began to low, and
became animated;2 for such was the virtue of that dust.3 One writer says that
all the Israelites adored this calf, except only 12,000.4
m In this particular, the narration agrees with that of Moses, who
ordered the Levites to slay every man his brother:5 but the scripture says,
there fell of the people that day about 3,000 (the Vulgate says 23,000) men;6
whereas the commentators of the Korân make the number of the slain to amount
to 70,000; and add, that GOD sent a dark cloud which hindered them from seeing
one another, lest the sight should move those who executed the sentence to
compassion.7
n The persons here meant are said to have been seventy men, who were
made choice of by Moses and heard the voice of GOD talking with him. But not
being satisfied with that, they demanded to see GOD; whereupon they were all
struck dead by lightning, and on Moses's intercession restored to life.8
4 Geogr. Nubiens. p. 45. 5 Kor. c. 7. 1 See
Exod. xxxii. 24. 2 Kor. c. 7.
3 Jallalo'ddin. Vide D'Herbelot, Bibl. Orient. p. 650. 4 Abulfeda.
5 Exod. xxxii. 26, 27. 6 Ibid. 28.
7 Jallalo'ddin, &c. 8 Ismael Ebn Ali.
And we caused clouds to overshadow you, and manna and quailso to descend
upon you, saying, Eat of the good things which we have given you for food: and
they injured not us, but injured their own souls.
And when we said, Enter into this city,p and eat of the provisions
thereof plentifully as ye will; and enter the gate worshipping, and say,
Forgiveness!q we will pardon you your sins, and give increase unto the well-
doers.
But the ungodly changed the expression into another,r different from what
had been spoken unto them; and we sent down upon the ungodly indignation from
heaven,s because they had transgressed.
And when Moses asked drink for his people, we said, Strike the rockt with
thy rod; and there gushed thereout twelve fountainsu according to the number
of the tribes, and all men knew their respective drinking-place. Eat and
drink of the bounty of GOD, and commit not evil on the earth, acting unjustly.
And when ye said, O Moses, we will by no means be satisfied with one kind
of food; pray unto thy LORD therefore for us, that he would produce for us of
that which the earth bringeth forth, herbs and cucumbers, and garlic, and
lentils, and onions;x Moses answered, Will ye exchange that which is better,
for that which is worse? Get ye down into Egypt, for there shall ye find what
ye desire: and they were smitten with vileness and misery, and drew on
themselves indignation from GOD. This they suffered, because they believed
not in the signs of GOD, and killed the prophets unjustly; this, because they
rebelled and transgressed.
o The eastern writers say these quails were of a peculiar kind, to be
found nowhere but in Yaman, from whence they were brought by a south wind in
great numbers to the Israelites' camp in the desert.9 The Arabs call these
birds Salwâ, which is plainly the same with the Hebrew Salwim, and say they
have no bones, but are eaten whole.10
p Some commentators suppose it to be Jericho, others Jerusalem.
q The Arabic word is Hittaton, which some take to signify that
profession of the unity of GOD so frequently used by the Mohammedans, La ilâha
illa 'llaho, There is no god but GOD.
r According to Jallalo'ddin, instead of Hittaton, they cried Habbat fi
shaïrat-i.e., a grain in an ear of barley; and in ridicule of the divine
command to enter the city in an humble posture, they indecently crept in upon
their breech.
s A pestilence which carried off near 70,000 of them.11
t The commentators say this was a stone which Moses brought from Mount
Sinai, and the same that fled away with his garments which he laid upon it one
day while he washed; they add that Moses ran after the stone naked, till he
found himself, ere he was aware, in the midst of the people, who, on this
accident, were convinced of the falsehood of a report which had been raised of
their prophet, that he was bursten, or, as others write, an hermaphrodite.1
They describe it to be a square piece of white marble, shaped like a
man's head; wherein they differ not much from the accounts of European
travellers, who say this rock stands among several lesser ones, about 100
paces from Mount Horeb, and appears to have been loosened from the
neighbouring mountains, having no coherence with the others; that it is a huge
mass of red granite, almost round on one side, and flat on the other, twelve
feet high, and as many thick, but broader than it is high, and about fifty
feet in circumference.2
u Marracci thinks this circumstance looks like a Rabbinical fiction, or
else that Mohammed confounds the water of the rock at Horeb with the twelve
wells at Elim;3 for he says several who have been on the spot affirm there are
but three orifices whence the water issued.4 But it is to be presumed that
Mohammed had better means of information in this respect than to fall into
such a mistake; for the rock stands within the borders of Arabia, and some of
his countrymen must needs have seen it, if he himself did not, as it is most
probable he did. And in effect he seems to be in the right. For one who went
into those parts in the end of the fifteenth century tells us expressly that
the water issued from twelve places of the rock, according to the number of
the tribes of Israel; egressæ sunt aquæ largissimæ in duodecim locis petræ,
juxta numerum duodecim tribuum Israel.5 A late curious traveller6 observes
that there are twenty-four holes in the stone, which may be easily counted-
that is to say, twelve on the flat side, and as many on the opposite round
side, every one being a foot deep, and an inch wide; and he adds, that the
holes on one side do not communicate with those on the other, which a less
accurate spectator not perceiving (for they are placed horizontally, within
two feet of the top of the rock), might conclude they pierced quite through
the stone, and so reckon them to be but twelve.
x See Numb. xi. 5, &c.
9 See Psalm lxxviii. 26. 10 Vide D'Herbelot, Bibl. Orient.
p. 477. 11 Jallalo'ddin.
1 Jallalo'ddin, Yahya. 2 Breydenbach, Itinerar. Chartâ m. p. 1.
Sicard, dans les Mémoires des Missions, vol. vii. p. 14. 3 Exod. xv.
27; Numb. xxxiii. 9. 4 Marracc. Prodr. part iv. p. 80. 5
Breydenbach, ubi sup. 6 Sicard, ubi sup.
Surely those who believe, and those who Judaize, and Christians, and
Sabians,y whoever believeth in GOD, and the last day, and doth that which is
right, they shall have their reward with their LORD; there shall come no fear
on them, neither shall they be grieved.
60 Call to mind also when we accepted your covenant, and lifted up the
mountain of Sinai over you,z saying, Receive the law which we have given you,
with a resolution to keep it, and remember that which is contained therein,
that ye may beware.
After this ye again turned back, so that if it had not been for GOD's
indulgence and mercy towards you, ye had certainly been destroyed. Moreover
ye know what befell those of your nation who transgressed on the sabbath day;a
We said unto them, Be ye changed into apes, driven away from the society of
men.
And we made them an example unto those who were contemporary with them,
and unto those who came after them, and a warning to the pious.
y From these words, which are repeated in the fifth chapter, several
writers7 have wrongly concluded that the Mohammedans hold it to be the
doctrine of their prophet that every man may be saved in his own religion,
provided he be sincere and lead a good life. It is true, some of their
doctors do agree this to be the purport of the words;1 but then they say the
latitude hereby granted was soon revoked, for that this passage is abrogated
by several others in the Korân, which expressly declare that none can be saved
who is not of the Mohammedan faith, and particularly by those words of the
third chapter, Whoever followeth any other religion than Islâm (i.e., the
Mohammedan) it shall not be accepted of him, and at the last day he shall be
of those who perish.2 However, others are of opinion that this passage is not
abrogated, but interpret it differently, taking the meaning of it to be that
no man, whether he be a Jew, a Christian, or a Sabian, shall be excluded from
salvation, provided he quit his erroneous religion and become a Moslem, which
they say is intended by the following words, Whoever believeth in GOD and the
last day, and doth that which is right. And this interpretation is approved
by Mr. Reland, who thinks the words here import no more than those of the
apostle, In every nation he that feareth GOD, and worketh righteousness, is
accepted with him;3 from which it must not be inferred that the religion of
nature, or any other, is sufficient to save, without faith in Christ.4
z The Mohammedan tradition is, that the Israelites refusing to receive
the law of Moses, GOD tore up the mountain by the roots, and shook it over
their heads, to terrify them into a compliance.5
a The story to which this passage refers, is as follows: In the days
of David some Israelites dwelt at Ailah, or Elath, on the Red Sea, where on
the night of the sabbath the fish used to come in great numbers to the shore,
and stay there all the sabbath, to tempt them; but the night following they
returned into the sea again. At length some of the inhabitants, neglecting
GOD'S command, catched fish on the sabbath, and dressed and ate them; and
afterward cut canals from the sea, for the fish to enter, with sluices, which
they shut on the sabbath, to prevent their return to the sea. The other part
of the inhabitants, who strictly observed the sabbath, used both persuasion
and force to stop this impiety, but to no purpose, the offenders growing only
more and more obstinate; whereupon David cursed the sabbath-breakers, and God
transformed them into apes. It is said that one going to see a friend of his
that was among them, found him in the shape of an ape, moving his eyes about
wildly; and asking him whether he was not such a one, the ape made a sign with
his head that it was he; whereupon the friend said to him, Did not I advise
you to desist? at which the ape wept. They add that these unhappy people
remained three days in this condition, and were afterwards destroyed by a wind
which swept them all into the sea.6
7 Selden, de Jure Nat. et Gent. sec. Hebr. l. 6, c. 12. Angel, a St.
Joseph. Gazophylac. Persic. p. 365. Nic. Cusanus in Cribratione Alcorani, l.
3, c. 2, &c. 1 See Chardin's Voyages, vol. ii. p. 326, 331.
2 Abu'lkasem Hebatallah de abrogante et abrogato. 3 Acts x.
35. 4 Vide Reland. de Rel. Moham. p. 128, &c. 5
Jallalo'ddin. 6 Abulfeda.
And when Moses said unto his people, Verily GOD commandeth you to
sacrifice a cow;b they answered, Dost thou make a jest of us! Moses said, GOD
forbid that I should be one of the foolish. They said, Pray for us unto thy
LORD, that he would show us what cow it is. Moses answered, He saith, She is
neither an old cow, nor a young heifer, but of a middle age between both: do
ye therefore that which ye are commanded.
They said, Pray for us unto thy LORD, that he would show us what colour
she is of. Moses answered, He saith, She is a red cow,c intensely red, her
colour rejoiceth the beholders.
They said, Pray for us unto thy LORD, that he would further show us what
cow it is, for several cows with us are like one another, and we, if GOD
please, will be directed.
Moses answered, He saith, She is a cow not broken to plough the earth, or
water the field, a sound one, there is no blemish in her. They said, Now hast
thou brought the truth. Then they sacrificed her; yet they wanted but little
of leaving it undone.d
And when ye slew a man, and contended among yourselves concerning him,
GOD brought forth to light that which ye concealed.
For we said, Strike the dead body with part of the sacrificed cow:e so
GOD raiseth the dead to life, and showeth you his signs, that peradventure ye
may understand.
Then were your hearts hardened after this, even as stones, or exceeding
them in hardness: for from some stones have rivers bursted forth, others have
been rent in sunder, and water hath issued from them, and others have fallen
down for fear of GOD. But GOD is not regardless of that which ye do.
70 Do ye therefore desire that the Jews should believe you? yet a part of
them heard the word of GOD, and then perverted it, after they had understood
it, against their own conscience.
And when they meet the true believers, they say, We believe: but when
they are privately assembled together, they say, Will ye acquaint them with
what GOD hath revealed unto you, that they may dispute with you concerning it
in the presence of your LORD? Do ye not therefore understand?
Do not they know that GOD knoweth that which they conceal as well as that
which they publish?
b The occasion of this sacrifice is thus related. A certain man at his
death left his son, then a child, a cow-calf, which wandered in the desert
till he came to age; at which time his mother told him the heifer was his, and
bid him fetch her, and sell her for three pieces of gold. When the young man
came to the market with his heifer, an angel in the shape of a man accosted
him, and bid him six pieces of gold for her; but he would not take the money
till he had asked his mother's consent; which when he had obtained, he
returned to the market-place, and met the angel, who now offered him twice as
much for the heifer, provided he would say nothing of it to his mother; but
the young man refusing, went and acquainted her with the additional offer.
The woman perceiving it was an angel, bid her son go back and ask him what
must be done with the heifer; whereupon the angel told the young man that in a
little time the children of Israel would buy that heifer of him at any price.
And soon after it happened that an Israelite, named Hammiel, was killed by a
relation of his, who, to prevent discovery, conveyed the body to a place
considerably distant from that where the fact was committed. The friends of
the slain man accused some other persons of the murder before Moses; but they
denying the fact, and there being no evidence to convict them, God commanded a
cow, of such and such particular marks, to be killed; but there being no other
which answered the description except the orphan's heifer, they were obliged
to buy her for as much gold as her hide would hold; according to some, for her
full weight in gold, and as others say, for ten times as much. This heifer
they sacrificed, and the dead body being, by divine direction, struck with a
part of it, revived, and standing up, named the person who had killed him;
after which it immediately fell down dead again.1 The whole story seems to be
borrowed from the red heifer, which was ordered by the Jewish law to be burnt,
and the ashes kept for purifying those who happened to touch a dead corpse;2
and from the heifer directed to be slain for the expiation of an uncertain
murder. See Deut. xxi. 1-9.
c The epithet in the original is yellow; but this word we do not use in
speaking of the colour or cattle.
d Because of the exorbitant price which they were obliged to pay for
the heifer.
e i.e., Her tongue, or the end of her tail.3
1 Abulfeda. 2 Numb. xix. 3
Jallalo'ddin.
But there are illiterate men among them, who know not the book of the
law, but only lying stories, although they think otherwise. And woe unto
them, who transcribe corruptly the book of the lawf with their hands, and then
say, This is from GOD: that they may sell it for a small price. Therefore woe
unto them because of that which their hands have written; and woe unto them
for that which they have gained.
They say, The fire of hell shall not touch us but for a certain number of
days.g Answer, Have ye received any promise from GOD to that purpose? for GOD
will not act contrary to his promise: or do ye speak concerning GOD that which
ye know not?
Verily whoso doth evil,h and is encompassed by his iniquity, they shall
be the companions of hell fire, they shall remain therein forever:
but they who believe and do good works, they shall be the companions of
paradise, they shall continue therein forever.
Remember also, when we accepted the covenant of the children of Israel,
saying, Ye shall not worship any other except GOD, and ye shall show kindness
to your parents and kindred, and to orphans, and to the poor, and speak that
which is good unto men, and be constant at prayer, and give alms. Afterwards
ye turned back, except a few of you, and retired afar off.
And when we accepted your covenant, saying, Ye shall not shed your
brother's blood nor dispossess one another of your habitations; then ye
confirmed it, and were witnesses thereto.
Afterwards ye were they who slew one another,i and turned several of your
brethren out of their houses, mutually assisting each other against them with
injustice and enmity; but if they come captives unto you, ye redeem them: yet
it is equally unlawful for you to dispossess them. Do ye therefore believe in
part of the book of the law, and reject other part thereof? But whoso among
you doth this, shall have no other reward than shame in this life, and on the
day of resurrection they shall be sent to a most grievous punishment; for GOD
is not regardless of that which ye do.
80 These are they who have purchased this present life, at the price of
that which is to come; wherefore their punishment shall not be mitigated,
neither shall they be helped.
We formerly delivered the book of the law unto Moses, and caused apostles
to succeed him, and gave evident miracles to Jesus the son of Mary, and
strengthened him with the holy spirit.k Do ye therefore, whenever an apostle
cometh unto you with that which your souls desire not, proudly reject him, and
accuse some of imposture, and slay others?
f Mohammed again accuses the Jews of corrupting their scripture.
g That is, says Jallalo'ddin, forty; being the number of days that
their forefathers worshipped the golden calf; after which they gave out that
their punishment should cease. It is a received opinion among the Jews at
present, that no person, be he ever so wicked, or of whatever sect, shall
remain in hell above eleven months, or at most a year; except Dathan and
Abiram, and atheists, who will be tormented there to all eternity.1
h By evil in this place the commentators generally understand
polytheism or idolatry; which sin the Mohammedans believe, unless repented of
in this life, is unpardonable and will be punished by eternal damnation; but
all other sins they hold will at length be forgiven. This therefore is that
irremissible impiety, in their opinion, which in the New Testament is called
the sin against the Holy Ghost.
i This passage was revealed on occasion of some quarrels which arose
between the Jews of the tribes of Koreidha, and those of al Aws, al Nadhîr,
and al Khazraj, and came to that height that they took arms and destroyed one
another's habitations, and turned one another out of their houses; but when
any were taken captive, they redeemed them. When they were asked the reason
of their acting in this manner, they answered, That they were commanded by
their law to redeem the captives, but that they fought out of shame, lest
their chiefs should be despised.2
k We must not imagine Mohammed here means the Holy Ghost in the
Christian acceptation. The commentators says this spirit was the angel
Gabriel, who sanctified Jesus and constantly attended on him.1
1 Vide Bartoloccii Biblioth. Rabbinic. tom. ii. p. 128, et tom. iii. p.
421. 2 Jallalo'ddin. 1 Jallalo'ddin.
The Jews say, Our hearts are uncircumcised: but GOD hath cursed them with
their infidelity; therefore few shall believe.
And when a book came unto them from GOD, confirming the scriptures which
were with them, although they had before prayed for assistance against those
who believed not,l yet when that came unto them which they knew to be from
God, they would not believe therein: therefore the curse of GOD shall be on
the infidels.
For a vile price have they sold their souls, that they should not believe
in that which GOD hath sent down;m out of envy, because GOD sendeth down his
favors to such of his servants as he pleaseth: therefore they brought on
themselves indignation on indignation; and the unbelievers shall suffer an
ignominious punishment.
When one saith unto them, Believe in that which GOD hath sent down; they
answer, We believe in that which hath been sent down unto us:n and they reject
what hath been revealed since, although it be the truth, confirming that which
is with them. Say, Why therefore have ye slain the prophets of GOD in times
past, if ye be true believers?
Moses formerly came unto you with evident signs, but ye afterwards took
the calf for your god and did wickedly.
And when we accepted your covenant, and lifted the mountain of Sinai over
you,o saying Receive the law which we have given you, with a resolution to
perform it, and hear; they said, We have heard, and have rebelled: and they
were made to drink down the calf into their heartsp for their unbelief. Say,
A grievous thing hath your faith commanded you, if ye be true believers?q
Say, if the future mansion with GOD be prepared peculariarly for you,
exclusive of the rest of mankind, wish for death, if ye say truth;
but they will never wish for it, because of that which their hands have
sent before them;r GOD knoweth the wicked-doers;
90 and thou shalt surely find them of all men the most covetous of life,
even more than the idolaters: one of them would desire his life to be
prolonged a thousand years, but none shall reprieve himself from punishment,
that his life may be prolonged: GOD seeth that which they do.
Say, Whoever is an enemy to Gabriels (for he hath caused the Koran to
descend on thy heart, by the permission of GOD, confirming that which was
before revealed, a direction, and good tidings to the faithful);
l The Jews in expectation of the coming of Mohammed (according to the
tradition of his followers) used this prayer, O God, help us against the
unbelievers by the prophet who is to be sent in the last times.2
m The Korân.
n The Pentateuch.
o See before p. 8.
p Moses took the calf which they had made, and burnt it in the fire,
and ground it to powder, and strewed it upon the water (of the brook that
descended from the mount), and made the children of Israel drink of it.3
q Mohammed here infers from their forefathers' disobedience in
worshipping the calf, at the same time that they pretended to believe in the
law of Moses, that the faith of the Jews in his time was as vain and
hypocritical, since they rejected him, who was foretold therein, as an
impostor.4
r That is, by reason of the wicked forgeries which they have been
guilty of in respect to the scriptures. An expression much like that of St.
Paul, where he says, that some men's sins are open beforehand, going before to
judgment.5
s The commentators say that the Jews asked what angel it was that
brought the divine revelations to Mohammed; and being told that it was
Gabriel, they replied that he was their enemy, and the messenger of wrath and
punishment; but if it had been Michael, they would
2 Idem. 3 Exod. xxxii. 20; Deut. ix. 21. 4
Jallalo'ddin, Yahya, al Beidâwi. 5 1 Tim. v. 24.
whosoever is an enemy to GOD, or his angels, or his apostles, or to
Gabriel, or Michael, verily GOD is an enemy to the unbelievers.
And now we have sent down unto thee evident signs,t and none will
disbelieve them but the evil-doers.
Whenever they make a covenant, will some of them reject it? yea, the
greater part of them do not believe.
And when there came unto them an apostle from GOD, confirming that
scripture which was with them, some of those to whom the scriptures were given
cast the book of GOD behind their backs, as if they knew it not:
and they followed the device which the devils devised against the kingdom
of Solomon;u and Solomon was not an unbeliever; but the devils believed not,
they taught men sorcery, and that which was sent down to the two angels at
Babel, Harût and Marût:v yet those two taught no man until they had said,
Verily we are a temptation, therefore be not an unbeliever. So men learned
from those two a charm by which they might cause division between a man and
his wife; but they hurt none thereby, unless by GOD'S permission, and they
learned that which would hurt them, and not profit them; and yet they knew
that he who bought that art should have no part in the life to come, and woful
is the price for which they have sold their souls, if they knew it.
But if they had believed, and feared GOD, verily the reward they would
have had from GOD would have been better, if they had known it.
have believed on him, because that angel was their friend, and the messenger
of peace and plenty. And on this occasion, they say, this passage was
revealed.1
That Michael was really the protector or guardian angel of the Jews, we
know from scripture;2 and it seems that Gabriel was, as the Persians call him,
the angel of revelations, being frequently sent on messages of that kind;3 for
which reason it is probable Mohammed pretended he was the angel from whom he
received the Korân.
t i.e., the revelations of this book.
u The devils having, by GOD'S permission, tempted Solomon without
success, they made use of a trick to blast his character. For they wrote
several books of magic, and hid them under that prince's throne, and after his
death, told the chief men that if they wanted to know by what means Solomon
had obtained his absolute power over men, genii, and the winds, they should
dig under his throne; which having done, they found the aforesaid books, which
contained impious superstitions. The better sort refused to learn the evil
arts therein delivered, but the common people did; and the priests published
this scandalous story of Solomon, which obtained credit among the Jews, till
GOD, say the Mohammedans, cleared that king by the mouth of their prophet,
declaring that Solomon was no idolater.4
v Some say only that these were two magicians, or angels sent by GOD to
teach men magic, and to tempt them.5 But others tell a longer fable; that the
angels expressing their surprise at the wickedness of the sons of Adam, after
prophets had been sent to them with divine commissions, GOD bid them choose
two out of their own number to be sent down to be judges on earth. Whereupon
they pitched upon Harût and Marût, who executed their office with integrity
for some time, till Zohara, or the planet Venus, descended and appeared before
them in the shape of a beautiful woman, bringing a complaint against her
husband (though others say she was a real woman). As soon as they saw her,
they fell in love with her, and endeavoured to prevail on her to satisfy their
desires; but she flew up again to heaven, whither the two angels also
returned, but were not admitted. However, on the intercession of a certain
pious man, they were allowed to choose whether they would be punished in this
life, or in the other; whereupon they chose the former, and now suffer
punishment accordingly in Babel, where they are to remain till the day of
judgment. They add that if a man has a fancy to learn magic, he may go to
them, and hear their voice, but cannot see them.1
This story Mohammed took directly from the Persian Magi, who mention two
rebellious angels of the same names, now hung up by the feet, with their heads
downwards, in the territory of Babel.2 And the Jews have something like this,
of the angel Shamhozai, who, having debauched himself with women, repented,
and by way of penance hung himself up between heaven and earth.3
1 Jallalo'ddin; al Zamakh. Yahya. 2 Dan. xii. I. 3
Ibid.. c. viii. 16, and ix. 21; Luke i. 19, 26. See Hyde de Rel. Vet. Persar.
p. 263. 4 Yahya, Jallalo'ddin. 5 Jallalo'ddin. 1
Yahya, &c. 2 Vide Hyde, ubi sup. c. 12.
O true believers, say not to our apostle, Raïna; but say Ondhorna;x and
hearken: the infidels shall suffer a grievous punishment.
It is not the desire of the unbelievers, either among those unto whom the
scriptures have been given, or among the idolaters, that any good should be
sent down unto you from your LORD: but GOD will appropriate his mercy unto
whom he pleaseth; for GOD is exceeding beneficent.
100 Whatever verse we shall abrogate, or cause thee to forget, we will bring
a better than it, or one like unto it. Dost thou not know that God is
almighty?
Dost thou not know that unto GOD belongeth the kingdom of heaven and
earth? neither have ye any protector or helper except GOD.
Will ye require of your apostle according to that which was formerly
required of Moses?y but he that hath exchanged faith for infidelity, hath
already erred from the straight way.
Many of those unto whom the scriptures have been given, desire to render
you again unbelievers, after ye have believed; out of envy from their souls,
even after the truth is become manifest unto them; but forgive them, and avoid
them, till GOD shall send his command; for GOD is omnipotent.
Be constant in prayer, and give alms; and what good ye have sent before
for your souls, ye shall find it with GOD; surely GOD seeth that which ye do.
They say, Verily none shall enter paradise, except they who are Jews or
Christians:z this is their wish. Say, Produce your proof of this, if ye speak
truth.
Nay, but he who resigneth himselfa to GOD, and doth that which is right,b
he shall have his reward with his LORD: there shall come no fear on them,
neither shall they be grieved.
The Jews say, The Christians are grounded on nothing;c and the Christians
say, The Jews are grounded on nothing; and the Christians say, The Jews are
grounded on nothing; yet they both read the scriptures. So likewise say they
who know not the scripture, according to their saying. But GOD shall judge
between them on the day of the resurrection, concerning that about which they
now disagree.
Who is more unjust than he who prohibiteth the temples of GOD,d that his
name should be remembered therein, and who hasteth to destroy them? Those men
cannot enter therein, but with fear: they shall have shame in this world, and
in the next a grievous punishment.
To GOD belongeth the east and the west; therefore whithersoever ye turn
yourselves to pray, there is the face of GOD; for GOD is omnipresent and
omniscient.
x Those two Arabic words have both the same signification, viz., Look
on us; and are a kind of salutation. Mohammed had a great aversion to the
first, because the Jews frequently used it in derision, it being a word of
reproach in their tongue.4 They alluded, it seems, to the Hebrew verb [Hebrew
Text] ruá, which signifies to be bad or mischievous.
y Namely, to see GOD manifestly.5
z This passage was revealed on occasion of a dispute which Mohammed had
with the Jews of Medina, and the Christians of Najrân, each of them asserting
that those of their religion only should be saved.6
a Literally, resigneth his face, &c.
b That is, asserteth the unity of GOD.7
c The Jews and Christians are here accused of denying the truth of each
other's religion, notwithstanding they read the scriptures. Whereas the
Pentateuch bears testimony to Jesus, and the Gospel bears testimony to Moses.1
d Or hindereth men from paying their adorations to GOD in those sacred
places. This passage, says Jallalo'ddin, was revealed on news being brought
that the Romans had spoiled the temple of Jerusalem; or else when the
idolatrous Arabs obstructed Mohammed's visiting the temple of Mecca, in the
expedition of al Hodeibiya, which happened in the sixth year of the Hejra.2
3 Bereshit rabbah, in Gen. vi. 2. 4 Jallalo'ddin. 5 See
before, p. 7. 6 Jallalo'ddin.
7 Idem. 1 Idem. 2 Vide Abulfeda. Vit. Moham. p. 84, &c.
110 They say, GOD hath begotten children:e GOD forbid! To him belongeth
whatever is in heaven, and on earth; all is possessed by him,
the Creator of heaven and earth; and when he decreeth a thing, he only
saith unto it, Be, and it is.
And they who know not the scriptures say, Unless GOD speak unto us, or
thou show us a sign, we will not believe. So said those before them,
according to their saying: their hearts resemble each other. We have already
shown manifest signs unto people who firmly believe;
we have sent thee in truth, a bearer of good tidings and a preacher; and
thou shalt not be questioned concerning the companions of hell.
But the Jews will not be pleased with thee, neither the Christians, until
thou follow their religion; say, The direction of GOD is the true direction.
And verily if thou follow their desires, after the knowledge which hath been
given thee, thou shalt find no patron or protector against GOD.
They to whom we have given the book of the Koran, and who read it with
its true reading, they believe therein; and whoever believeth not therein,
they shall perish.
O children of Israel, remember my favor wherewith I have favored you, and
that I have preferred you before all nations;
and dread the day wherein one soul shall not make satisfaction for
another soul, neither shall any compensation be accepted from them, nor shall
any intercession avail, neither shall they be helped.
Remember when the LORD tried Abraham by certain words,f which he
fulfilled: GOD said, Verily I will constitute thee a model of religiong unto
mankind; he answered, And also of my posterity; GOD said, My covenant doth not
comprehend the ungodly.
And when we appointed the holy househ of Mecca to be a place of resort
for mankind, and a place of security; and said, Take the station of Abrahami
for a place of prayer; and we covenanted with Abraham for a place of prayer;
and we covenanted with Abraham and Ismael, that they should cleanse my house
for those who should compass it, and those who should be devoutly assiduous
there, and those who should bow down and worship.
120 And when Abraham said, LORD make this a territory of security, and
bounteously bestow fruits on its inhabitants, such of them as believe in GOD
and the last day; GOD answered, And whoever believeth not, I will bestow on
him little; after wards I will drive him to the punishment of hell fire; an
ill journey shall it be!
And when Abraham and Ismael raised the foundations of the house, saying,
LORD, accept it from us, for thou art he who heareth and knoweth:
LORD, make us also resignedk unto thee, and of our posterity a people
resigned unto thee, and show us our holy ceremonies, and be turned unto us,
for thou art easy to be reconciled, and merciful:
e This is spoken not only of the Christians and of the Jews (for they
are accused of holding Ozair, or Ezra, to be the Son of GOD), but also the
pagan Arabs, who imagined the angels to be the daughters of GOD.
f GOD tried Abraham chiefly by commanding him to leave his native
country, and to offer his son. But the commentators suppose the trial here
meant related only to some particular ceremonies, such as circumcision,
pilgrimage to the Caaba, several rites of purification, and the like.3
g I have rather expressed the meaning, than truly translated the Arabic
word Imâm, which answers to the Latin Antistes. This title the Mohammedans
give to their priests, who begin the prayers in their mosques, and whom all
the congregation follow.
h That is, the Caaba, which is usually called, by way of eminence, the
House. Of the sanctity of this building, and other particulars relating to
it, see the Preliminary Discourse, Sect. IV.
i A place so called within the inner enclosure of the Caaba, where they
pretend to show the print of his foot in a stone.4
k The Arabic word is Moslemûna, in the singular Moslem, which the
Mohammedans take as a title peculiar to themselves. The Europeans generally
write and pronounce it Musulman.
3 Jallalo'ddin. 4 See the Prelim. Disc.,
Sect. IV.
LORD, send them likewise an apostle from among them, who may declare thy
signs unto them, and teach them the book of the Koran and wisdom, and may
purify them; for thou art mighty and wise.
Who will be averse to the religion of Abraham, but he whose mind is
infatuated? Surely we have chosen him in this world, and in that which is to
come he shall be one of the righteous.
When his LORD said unto him, Resign thyself unto me; he answered, I have
resigned myself unto the LORD of all creatures.
And Abraham bequeathed this religion to his children, and Jacob did the
same, saying, My children, verily GOD hath chosen this religion for you,
therefore die not, unless ye also be resigned.
Were ye present when Jacob was at the point of death? when he said to his
sons, Whom will ye worship after me? They answered, We will worship thy GOD,
and the GOD of thy fathers Abraham, and Ismael, and Isaac, one GOD, and to him
will we be resigned.
That people are now passed away, they have what they have gained,l and ye
shall have what ye gain; and ye shall not be questioned concerning that which
they have done.
They say, Become Jews or Christians that ye may be directed. Say, Nay we
follow the religion of Abraham the orthodox, who was no idolater.
130 Say, We believe in GOD, and that which hath been sent down unto us, and
that which hath been sent down unto Abraham, and Ismael, and Isaac, and Jacob,
and the tribes, and that which was delivered unto Moses, and Jesus, and that
which was delivered unto the prophets from their LORD: We make no distinction
between any of them, and to GOD are we resigned.
Now if they believe according to what ye believe, they are surely
directed, but if they turn back, they are in schism. GOD shall support thee
against them, for he is in the hearer, the wise.
The baptism of GODm have we received, and who is better than GOD to
baptize? him do we worship.
Say, Will ye dispute with us concerning GOD,n who is our LORD, and your
LORD? we have our works, and ye have your works, and unto him are we sincerely
devoted.
Will ye say, truly Abraham, and Ismael, and Isaac, and Jacob, and the
tribes were Jews or Christians? Say, are ye wiser, or GOD? And who is more
unjust than he who hideth the testimony which he hath received from GOD?o But
GOD is not regardless of that which ye do.
That people are passed away, they have what they have gained, and ye
shall have what ye gain, nor shall ye be questioned concerning that which they
have done.
l Or deserved. The Mohammedan notion, as to the imputation of moral
actions to man, which they call gain, or acquisition, is sufficiently
explained in the Preliminary Discourse.
m By baptism is to be understood the religion which GOD instituted in
the beginning; because the signs of it appear in the person who professes it,
as the signs of water appear in the clothes of him that is baptized.1
n These words were revealed because the Jews insisted that they first
received the scriptures, that their Keblah was more ancient, and that no
prophets could arise among the Arabs; and therefore if Mohammed was a prophet,
he must have been of their nation.2
o The Jews are again accused of corrupting and suppressing the
prophecies in the Pentateuch relating to Mohammed.
1 Jallalo'ddin. 2 Idem.
The foolish men will say, What hath turned them from their Keblah,
towards which they formerly prayed?p Say unto GOD belongeth the east and the
west: he directeth whom he pleaseth into the right way.
Thus have we placed you, O Arabians, an intermediate nation,q that ye may
be witness against the rest of mankind, and that the apostle may be a witness
against you.
We appointed the Keblah, towards which thou didst formerly pray, only
that we might know him who followeth the apostle, from him who turneth back on
the heels;r though this change seem a great matter, unless unto those whom GOD
hath directed. But GOD will not render your faith of none effect;s for GOD is
gracious and merciful unto man.
We have seen thee turn about thy face towards heaven with uncertainty,
but we will cause thee to turn thyself towards a Keblah that will please thee.
Turn, therefore, thy face towards the holy temple of Mecca; and wherever ye
be, turn your faces towards that place. They to whom the scripture hath been
given, know this to be truth from their LORD. GOD is not regardless of that
which ye do.
140 Verily although thou shouldest show unto those to whom the scripture
hath been given all kinds of signs, yet they will not follow thy Keblah,
neither shalt thou follow their Keblah; nor will one part of them follow the
Keblah of the other. And if thou follow their desires, after the knowledge
which hath been given thee, verily thou wilt become one of the ungodly.
They to whom we have given the scripture know our apostle, even as they
know their own children, but some of them hide the truth, against their own
knowledge.
Truth is from thy LORD, therefore thou shalt not doubt.
Every sect hath a certain tract of heaven to which they turn themselves
in prayer; but do ye strive to run after good things; wherever ye be, GOD will
bring you all back at the resurrection, for GOD is almighty.
And from what place soever thou comest forth, turn thy face towards the
holy temple, for this is truth from thy LORD; neither is GOD regardless of
that which ye do.
From what place soever thou comest forth, turn thy face towards the holy
temple; and wherever ye be, thitherward turn your faces, lest men have matter
of dispute against you; but as for those among them who are unjust doers, fear
them not, but fear me, that I may accomplish my grace upon you, and that ye
may be directed.
As we have sent unto you an apostle from among you,t to rehearse our
signs unto you, and to purify you, and to teach you the book of the Koran and
wisdom, and to teach you that which ye knew not:
therefore remember me, and I will remember you, and give thanks unto me,
and be not unbelievers.
O true believers, beg assistance with patience and prayer, for GOD is
with the patient.
p At first, Mohammed and his followers observed no particular rite in
turning their faces towards any certain place, or quarter of the world, when
they prayed; it being declared to be perfectly indifferent.3 Afterwards, when
the prophet fled to Medina, he directed them to turn towards the temple of
Jerusalem (probably to ingratiate himself with the Jews), which continued to
be their Keblah for six or seven months; but either finding the Jews too
intractable, or despairing otherwise to gain the pagan Arabs, who could not
forget their respect to the temple of Mecca, he ordered that prayers for the
future should be towards the last. This change was made in the second year of
the Hejra,4 and occasioned many to fall from him, taking offence at his
inconstancy.5
q This seems to be the sense of the words; though the commentators6
will have the meaning to be that the Arabians are here declared to be a most
just and good nation.
r i.e., Returneth to Judaism.
s Or will not suffer it to go without its reward, while ye prayed
towards Jerusalem.
t That is, of your own nation.
3 See before, p. 13. 4 Vide Abulfeda, Vit. Moham. p. 54.
5 Jallalo'ddin. 6 Idem. Yahya, &c.
And say not of those who are slain in fight for the religion of GOD,u
that they are dead; yea, they are living:x but ye do not understand.
150 We will surely prove you by afflicting you in some measure with fear,
and hunger, and decrease of wealth, and loss of lives, and scarcity of fruits:
but bear good tidings unto the patient,
who, when a misfortune befalleth them, say, We are GOD'S and unto him
shall we surely return.y
Upon them shall be blessings from their LORD and mercy, and they are the
rightly directed.
Moreover Safa and Merwah are two of the monuments of God: whoever
therefore goeth on pilgrimage to the temple of Mecca or visiteth it, it shall
be no crime in him, if he compass them both.z And as for him who voluntarily
performeth a good work; verily GOD is grateful and knowing.
They who conceal any of the evident signs, or the direction which we have
sent down, after what we have manifested unto men in the scripture, GOD shall
curse them; and they who curse shall curse them.a
But as for those who repent and amend, and make known what they
concealed, I will be turned unto them, for I am easy to be reconciled and
merciful.
Surely they who believe not, and die in their unbelief, upon them shall
be the curse of GOD, and of the angels, and of all men;
they shall remain under it forever, their punishment shall not be
alleviated, neither shall they be regarded.b
Your GOD is one GOD; there is no GOD but He, the most merciful.
Now in the creation of heaven and earth, and the vicissitude of night and
day, and in the ship which saileth in the sea, loaden with what is profitable
for mankind, and in the rain water which GOD sendeth from heaven, quickening
thereby the dead earth, and replenishing the same with all sorts of cattle,
and in the change of winds, and the clouds that are compelled to do servicec
between heaven and earth, are signs to people of understanding:
u The original words are literally, who are slain in the way of GOD; by
which expression, frequently occurring in the Korân, is always meant war
undertaken against unbelievers for the propagation of the Mohammedan faith.
x The souls of martyrs (for such they esteem those who die in battle
against infidels), says Jallalo'ddin, are in the crops of green birds, which
have liberty to fly wherever they please in paradise, and feed on the fruits
thereof.
y An expression frequently in the mouths of the Mohammedans, when under
any great affliction, or in any imminent danger.
z Safâ and Merwâ are two mountains near Mecca, whereon were anciently
two idols, to which the pagan Arabs used to pay a superstitious veneration.1
Jallalo'ddin says this passage was revealed because the followers of Mohammed
made a scruple of going round these mountains, as the idolaters did. But the
true reason of his allowing this relic of ancient superstition seems to be the
difficulty he found in preventing it. Abul Kâsem Hebato'llah thinks these
last words are abrogated by those other, Who will reject the religion of
Abraham, except he who hath infatuated his souls?2 So that he will have the
meaning to be quite contrary to the letter, as if it had been, it shall be no
crime in him if he do not compass them. However, the expositors are all
against him3, and the ceremony of running between these two hills is still
observed at the pilgrimage.4
a That is, the angels, the believers, and all things in general.5 But
Yahya interprets it of the curses which will be given to the wicked, when they
cry out because of the punishment of the sepulchre,6 by all who hear them,
that is, by all creatures except men and genii.
b Or, as Jallalo'ddin expounds it, GOD will not wait for their
repentance.
c The original word signifies properly that are pressed or compelled to
do personal service without hire; which kind of service is often exacted by
the eastern princes of their subjects, and is called by the Greek and Latin
writers, Angaria. The scripture often mentions this sort of compulsion by
force.7
1 See the Prelim. Disc. Sect. I. 2 See before, p. 15.
3 Vide Marracci in Alc. p. 69, &c 4 See the Prelim. Disc. Sect.
IV. 5 Jallalo'ddin. 6 See Prelim. Disc. Sect. IV 7
Matth. v. 41; xxvii. 32, &c.
160 yet some men take idols beside GOD, and love them as with the love due
to GOD; but the true believers are more fervent in love towards GOD. Oh that
they who act unjustly did perceive,d when they behold their punishment, that
all power belongeth unto GOD, and that he is severe in punishing!
When those who have been followed shall separate themselves from their
followers,e and shall see the punishment, and the cords of relation between
them shall be cut in sunder;
the followers shall say, If we could return to life, we would separate
ourselves from them, as they have now separated themselves from us. So GOD
will show them their works; they shall sigh grievously, and shall not come
forth from the fire of hell.
O men, eat of that which is lawful and good on the earth; and tread not
in the steps of the devil, for he is your open enemy.
Verily he commandeth you evil and wickedness, and that ye should say that
of GOD which ye know not.
And when it is said unto them who believe not, Follow that which GOD hath
sent down; they answer, Nay, but we will follow that which we found our
fathers practise. What? though their fathers knew nothing, and were not
rightly directed?
The unbelievers are like unto one who crieth aloud to that which heareth
not so much as his calling, or the sound of his voice. They are deaf, dumb,
and blind, therefore do they not understand.
O true believers, eat of the good things which we have bestowed on you
for food, and return thanks unto GOD, if ye serve him.
Verily he hath forbidden you to eat that which dieth of itself, and blood
and swine's flesh, and that on which any other name but GOD'S hath been
invocated.f But he who is forced by necessity, not lusting, nor returning to
transgress, it shall be no crime in him if he eat of those things, for GOD is
gracious and merciful.
Moreover they who conceal any part of the scripture which GOD hath sent
down unto them, and sell it for a small price, they shall swallow into their
bellies nothing but fire; GOD shall not speak unto them on the day of
resurrection, neither shall he purify them, and they shall suffer a grievous
punishment.
170 These are they who have sold direction for error, and pardon for
punishment: but how great will their suffering be in the fire!
This they shall endure, because GOD sent down the book of the Koran with
truth, and they who disagree concerning that book are certainly in a wide
mistake.
It is not righteousness that ye turn your faces in prayer towards the
east and the west, but righteousness is of him who believeth in GOD and the
last day, and the angels, and the scriptures, and the prophets; who giveth
money for GOD'S sake unto his kindred, and unto orphans, and the needy, and
the stranger, and those who ask, and for redemption of captives; who is
constant at prayer, and giveth alms; and of those who perform their covenant,
when they have covenanted, and who behave themselves patiently in adversity,
and hardships, and in time of violence; these are they who are true, and these
are they who fear GOD.
d Or it may be translated, Although the ungodly will perceive, &c. But
some copies instead of yara, in the third person, read tara, in the second;
and then it must be rendered, Oh if thou didst see when the ungodly behold
their punishment, &c.
e That is, when the broachers or heads of new sects shall at the last
day forsake or wash their hands of their disciples, as if they were not
accomplices in their superstitions.
f For this reason, whenever the Mohammedans kill any animal for food,
they always say, Bismi llah, or In the name of GOD; which, if it be neglected,
they think it not lawful to eat of it.
O true believers, the law of retaliation is ordained you for the slain:
the free shall die for the free, and the servant for the servant, and a woman
for a woman:g but he whom his brother shall forgive may be prosecuted, and
obliged to make satisfaction according to what is just, and a fine shall be
set on himh with humanity.
This is indulgence from your LORD, and mercy. And he who shall
transgress after this, by killing the murderer, shall suffer a grievous
punishment.
And in this law or retaliation ye have life, O ye of understanding, that
peradventure ye may fear.
It is ordained you, when any of you is at the point of death, if he leave
any goods, that he bequeath a legacy to his parents, and kindred, according to
what shall be reasonable.i This is a duty incumbent on those who fear GOD.
But he who shall change the legacy, after he hath heard it bequeathed by the
dying person, surely the sin thereof shall be on those who change it, for GOD
is he who heareth and knoweth.
Howbeit he who apprehendeth from the testator any mistake or injustice,
and shall compose the matter between them, that shall be no crime in him, for
GOD is gracious and merciful.
O true believers, a fast is ordained you, as it was ordained unto those
before you, that ye may fear GOD.
A certain number of days shall ye fast: but he among you who shall be
sick, or on a journey, shall fast an equal number of other days. And those
who cank keep it, and do not, must redeem their neglect by maintaining of a
poor man.l And he who voluntarily dealeth better with the poor man than he is
obliged, this shall be better for him. But if ye fast, it will be better for
you, if ye knew it.
180 The month of Ramadan shall ye fast, in which the Koran was sent down
from heaven,n a direction unto men, and declarations of direction, and the
distinction between good and evil. Therefore, let him among you who shall be
present in this month, fast the same month; but he who shall be sick, or on a
journey, shall fast the like number of other days. GOD would make this an
ease unto you, and would not make it a difficulty unto you; that ye may fulfil
the number of days, and glorify GOD, for that he hath directed you, and that
ye may give thanks.
g This is not to be strictly taken; for according to the Sonna, a man
also is to be put to death for the murder of a woman. Regard is also to be
had to difference in religion, so that a Mohammedan, though a slave, is not to
be put to death for an infidel, though a freeman.1 But the civil magistrates
do not think themselves always obliged to conform to this last determination
of the Sonna.
h This is the common practice in Mohammedan countries, particularly in
Persia,2 where the relations of the deceased may take their choice, either to
have the murderer put into their hands to be put to death, or else to accept
of a pecuniary satisfaction.
i That is, the legacy was not to exceed a third part of the testator's
substance, nor to be given where there was no necessity. But this injunction
is abrogated by the law concerning inheritances.
k The expositors differ much about the meaning of this passage,
thinking it very improbable that people should be left entirely at liberty
either to fast or not, on compounding for it in this manner. Jallalo'ddin,
therefore, supposes the negative particle not to be understood, and that this
is allowed only to those who are not able to fast, by reason of age or
dangerous sickness; whether they would fast or maintain a poor man, which
liberty was soon after taken away, and this passage abrogated by the
following, Therefore let him who shall be present in this month, fast the same
month. Yet this abrogation, he says, does not extend to women with child or
that give suck, lest the infant suffer.
Al Zamakhshari, having first given an explanation of Ebn Abbâs, who, by
a different interpretation of the Arabic word Yotikûnaho, which signifies can
or are able to fast, renders it, Those who find great difficulty therein, &c.,
adds an exposition of his own, by supposing something to be understood,
according to which the sense will be, Those who can fast and yet have a legal
excuse to break it, must redeem it, &c.
l According to the usual quantity which a man eats in a day and the
custom of the country.3
m See the Prelim. Disc. Sect. IV.
n i.e., At home, and not in a strange country, where the fact cannot be
performed, or on a journey.
1 Jallalo'ddin. 2 Vide Chardin Voyage de Perse, t. ii. p. 299,
&c. 3 Jallalo'ddin.
When my servants ask thee concerning me, Verily I am near; I will hear
the prayer of him that prayeth, when he prayeth unto me: but let them hearken
unto me, and believe in me, that they may be rightly directed.
It is lawful for you, on the night of the fast, to go in unto your
wives;o they are a garmentp unto you, and ye are a garment unto them. GOD
knoweth that ye defraud yourselves therein, wherefore he turneth unto you, and
forgiveth you. Now, therefore, go in unto them; and earnestly desire that
which GOD ordaineth you, and eat and drink, until ye can plainly distinguish a
white thread from a black thread by the daybreak: then keep the fast until
night, and go not in unto them, but be constantly present in the places of
worship. These are the prescribed bounds of GOD, therefore draw not near them
to transgress them. Thus GOD declareth his signs unto men, that ye may fear
him.
Consume not your wealth among yourselves in vain; nor present it unto
judges, that ye may devour part of men's substance unjustly, against your own
consciences.
They will ask thee concerning the phases of the moon: Answer, They are
times appointed unto men, and to show the season of the pilgrimage to Mecca.
It is not righteousness that ye enter your houses by the back parts thereof,q
but righteousness is of him who feareth GOD. Therefore enter your houses by
their doors; and fear GOD, that ye may be happy.
And fight for the religion of GOD against those who fight against you;
but transgress not by attacking them first, for GOD loveth not the
transgressors.
And kill them wherever ye find them, and turn them out of that whereof
they have dispossessed you; for temptation to idolatry is more grievous than
slaughter; yet fight not against them in the holy temple, until they attack
you therein; but if they attack you, slay them there. This shall be the
reward of infidels.
But if they desist, GOD is gracious and merciful.
Fight therefore against them, until there be no temptation to idolatry,
and the religion be GOD'S; but if they desist, then let there be no hostility,
except against the ungodly.
A sacred month for a sacred month,r and the holy limits of Mecca, if they
attack you therein, do ye also attack them therein in retaliation; and whoever
transgresseth against you by so doing, do ye transgress against him in like
manner as he hath transgressed against you, and fear GOD, and know that GOD is
with those who fear him.
190 Contribute out of your substance toward the defence of the religion of
GOD, and throw not yourselves with your own hands into perdition;s and do
good, for GOD loveth those who do good.
o In the beginning of Mohammedism, during the fast, they neither lay
with their wives, nor ate nor drank after supper. But both are permitted by
this passage.1
p A metaphorical expression, to signify the mutual comfort a man and
his wife find in each other.
q Some of the Arabs had a superstitious custom after they had been at
Mecca (in pilgrimage, as it seems), on their return home, not to enter their
house by the old door, but to make a hole through the back part for a passage,
which practice is here reprehended.
r As to these sacred months, wherein it was unlawful for the ancient
Arabs to attack one another, see the Prelim. Disc. Sect. VII.
s i.e., Be not accessory to your own destruction, by neglecting your
contributions towards the wars against infidels, and thereby suffering them to
gather strength.
1 Jallalo'ddin.
Perform the pilgrimage of Mecca, and the visitation of GOD; and, if ye be
besieged, send that offering which shall be the easiest; and shave not your
heads,t until your offering reacheth the place of sacrifice. But, whoever
among you is sick, or is troubled with any distemper of the head, must redeem
the shaving his head, by fasting, or alms, or some offering.u When ye are
secure from enemies, he who tarrieth in the visitation of the temple of Meccax
until the pilgrimage, shall bring that offering which shall be the easiest.
But he who findeth not anything to offer, shall fast three days in the
pilgrimage, and seven when ye are returned: they shall be ten days complete.
This is incumbent on him whose family shall not be present at the holy temple.
And fear GOD, and know that GOD is severe in punishing.
The pilgrimage must be performed in the known months:y whosoever
therefore purposeth to go on pilgrimage therein, let him not know a woman, nor
transgress, nor quarrel in the pilgrimage. The good which ye do, GOD knoweth
it. Make provision for your journey; but the best provision is piety and fear
me, O ye of understanding.
It shall be no crime in you, if ye seek an increase from your LORD, by
trading during the pilgrimage. And when ye go in processionz from Arafat,a
remember GOD near the holy monument;b and remember him for that he hath
directed you, although ye were before this of the number of those who go
astray.
Therefore go in procession from whence the people go in procession, and
ask pardon of GOD, for GOD is gracious and merciful.
And when ye have finished your holy ceremonies, remember GOD, according
as ye remember your fathers, or with a more reverent commemoration. There are
some men who say, O LORD, give us our portion in this world; but such shall
have no portion in the next life:
and there are others who say, O LORD, give us good in this world and also
good in the next world, and deliver us from the torment of hell fire.
They shall have a portion of that which they have gained: GOD is swift in
taking an account.c
Remember GOD the appointed number of days:d but if any haste to depart
from the valley of Mina in two days, it shall be no crime in him. And if any
tarry longer, it shall be no crime in him, in him who feareth GOD. Therefore
fear GOD, and know that unto him ye shall be gathered.
t For this was a sign they had completed their vow, and performed all
the ceremonies of the pilgrimage.1
u That is, either by fasting three days, or feeding six poor people, or
sacrificing a sheep.
x This passage is somewhat obscure. Yahya interprets it of him who
marries a wife during the visitation, and performs the pilgrimage the year
following. But Jallalo'ddin expounds it of him who stays within the sacred
enclosures, in order to complete the ceremonies which (as it should seem) he
had not been able to do within the prescribed time.
y i.e., Shawâl, Dhu'lkaada, and Dhu'lhajja. See the Preliminary
Discourse, Sect. IV.
z The original word signifies to rush forward impetuously; as the
pilgrims do when they proceed from Arafat to Mozdalifa.
a A mountain near Mecca, so called because Adam there met and knew his
wife, after a long separation.2 Yet others say that Gabriel, after he had
instructed Abraham in all the sacred ceremonies, coming to Arafat, there asked
him if he knew the ceremonies which had been shown him; to which Abraham
answering in the affirmative, the mountain had thence its name.3
b In Arabic, al Masher al harâm. It is a mountain in the farther part
of Mozdalifa, where it is said Mohammed stood praying and praising God, till
his face became extremely shining.4 Bobovious calls it Farkh5, but the true
name seems to be Kazah; the variation being occasioned only by the different
pointing of the Arabic letters.
c For he will judge all creatures, says Jallalo'ddin, in the space of
half a day.
d i.e., Three days after slaying the sacrifices.
1 Jallalo'ddin. 2 See before, p. 5, note f. 3 Al Hasan.
4 Jallalo'ddin.
5 Bobov. de Peregr. Meccana, p. 15.
There is a man who causeth thee to marvele by his speech concerning this
present life, and calleth God to witness that which is in his heart, yet he is
most intent in opposing thee;
200 and when he turneth away from thee, he hasteth to act corruptly in the
earth, and to destroy that which is sown, and springeth up:f but GOD loveth
not corrupt doing.
And if one say unto him, Fear GOD; pride seizeth him, together with
wickedness; but hell shall be his reward, and an unhappy couch shall it be.
There is also a man who selleth his soul for the sake of those things
which are pleasing unto GOD;g and GOD is gracious unto his servants.
O true believers, enter into the true religion wholly, and follow not the
steps of Satan, for he is your open enemy.
If ye have slipped after the declarations of our will have come unto you,
know that GOD is mighty and wise.
Do the infidels expect less than that GOD should come down to them
overshadowed with clouds, and the angels also? but the thing is decreed, and
to GOD shall all things return.
Ask the children of Israel how many evident signs we have showed them;
and whoever shall change the grace of GOD after it shall have come unto him,
verily GOD will be severe in punishing him.
The present life was ordained for those who believe not, and they laugh
the faithful to scorn; but they who fear GOD shall be above them, on the day
of the resurrection: for GOD is bountiful unto whom he pleaseth without
measure.
Mankind was of one faith, and GOD sent prophets bearing good tidings, and
denouncing threats and sent down with them the scripture in truth, that it
might judge between men of that concerning which they disagreed: and none
disagreed concerning it, except those to whom the same scriptures were
delivered, after the declarations of GOD'S will had come unto them, out of
envy among themselves. And GOD directed those who believed, to that truth
concerning which they disagreed, by his will: for GOD directeth whom he
pleaseth into the right way.
Did ye think ye should enter paradise, when as yet no such thing had
happened unto you, as hath happened unto those who have been before you? They
suffered calamity, and tribulation, and were afflicted; so that the apostle,
and they who believed with him, said: When will the help of GOD come? Is not
the help of GOD nigh?
210 They will ask thee what they shall bestow in alms: Answer, The good
which ye bestow, let it be given to parents, and kindred, and orphans, and the
poor and the stranger. Whatsoever good ye do, GOD knoweth it.
War is enjoined you against the Infidels; but this is hateful unto you:
yet perchance ye hate a thing which is better for you, and perchance ye
love a thing which is worse for you: but GOD knoweth and ye know not.
e This person was al Akhnas Ebn Shoraik, a fair-spoken dissembler, who
swore that he believed in Mohammed, and pretended to be one of his friends,
and to contemn this world. But GOD here reveals to the prophet his hypocrisy
and wickedness.1
f Setting fire to his neighbour's corn, and killing his asses by
night.2
g The person here meant was one Soheib, who being persecuted by the
idolaters of Mecca, forsook all he had, and fled to Medina.3
1 Jallalo'ddin. 2 Idem. 3 Idem.
They will ask thee concerning the sacred month, whether they may war
therein: Answer, To war therein is grievous; but to obstruct the way of GOD,
and infidelity towards him, and to keep men from the holy temple, and to drive
out his people from thence, is more grievous in the sight of GOD, and the
temptation to idolatry is more grievous than to kill in the sacred months.
They will not cease to war against you, until they turn you from your
religion, if they be able: but whoever among you shall turn back from his
religion, and die an infidel, their works shall be vain in this world, and the
next; they shall be the companions of hell fire, they shall remain therein
forever.
But they who believe, and who fly for the sake of religion, and fight in
GOD's cause, they shall hope for the mercy of GOD; for GOD is gracious and
merciful.
They will ask thee concerning wineh and lots:i Answer, In both there is
great sin, and also some things of use unto men;k but their sinfulness is
greater than their use. They will ask thee also what they shall bestow in
alms:
Answer, What ye have to spare. Thus GOD showeth his signs unto you, that
peradventure ye might seriously think
of this present world, and of the next. They will also ask thee
concerning orphans: Answer, To deal righteously with them is best;
and if ye intermeddle with the management of what belongs to them, do
them no wrong; they are your brethren: GOD knoweth the corrupt dealer from the
righteous; and if GOD please, he will surely distress you,l for GOD is mighty
and wise.
Marry not women who are idolaters, until they believe: verily a maid-
servant who believeth, is better than an idolatress, although she please you
more. And give not women who believe in marriage to the idolaters, until they
believe: for verily a servant who is a true believer, is better than an
idolater, though he please you more.
220 They invite unto hell fire, but GOD inviteth unto paradise and pardon
through his will, and declareth his signs unto men, that they may remember.
They will ask thee also concerning the courses of women: Answer, They are
a pollution: therefore separate yourselves from women in their courses, and go
not near them, until they be cleansed. But when they are cleansed, go in unto
them as GOD hath commanded you,m for GOD loveth those who repent, and loveth
those who are clean.
Your wives are your tillage, go in therefore unto your tillage in what
manner soever ye will:n and do first some act that may be profitable unto your
souls;o and fear GOD, and know that ye must meet him; and bear good tidings
unto the faithful.
h Under the name of wine all sorts of strong and inebriating liquors
are comprehended.1
i The original word, al Meiser, properly signifies a particular game
performed with arrows, and much in use with the pagan Arabs. But by lots we
are here to understand all games whatsoever, which are subject to chance or
hazard, as dice, cards, &c.2
k From these words some suppose that only drinking to excess and too
frequent gaming are prohibited.3 And the moderate use of wine they also think
is allowed by these words of the 16th chapter, And of the fruits of palm-trees
and grapes ye obtain inebriating drink, and also good nourishment. But the
more received opinion is, that both drinking wine or other strong liquors in
any quantity, and playing at any game of chance, are absolutely forbidden.4
l viz., By his curse, which shall certainly bring to nothing what ye
shall wrong the orphans of.
m But not while they have their courses, nor by using preposterous
venery.1
n It has been imagined that these words allow that preposterous lust,
which the commentators say is forbidden by the preceding; but I question
whether this can be proved.2
o i.e., Perform some act of devotion or charity.
1 See the Prelim. Disc. Sect. V. 2 See ibid. 3
Vide Jallalo'ddin et al Zamakhshari. 4 See the Prelim. Disc. ubi
sup. 1 Ebn Abbas, Jallalo'ddin. 2 Jallalo'ddin, Yahya, al
Zamakhshari Vide Lucret. de Rer. Nat. l. 4, v. 1258, &c.
Make not GOD the object of your oaths,p that ye will deal justly, and be
devout, and make peace among men;q for God is he who heareth and knoweth.
GOD will not punish you for an inconsiderate wordr in your oaths; but he
will punish you for that which your hearts have assented unto: GOD is merciful
and gracious.
They who vow to abstain from their wives, are allowed to wait four
months:s but if they go back from their vow, verily GOD is gracious and
merciful;t
and if they resolve on a divorce, GOD is he who heareth and knoweth.
The women who are divorced shall wait concerning themselves until they
have their courses thrice,u and it shall not be lawful for them to conceal
that which GOD hath created in their wombs,x if they believe in GOD and the
last day; and their husbands will act more justly to bring them back at this
time, if they desire a reconciliation. The women ought also to behave towards
their husbands in like manner as their husbands should behave towards them,
according to what is just: but the men ought to have a superiority over them.
GOD is mighty and wise.
Ye may divorce your wives twice; and then either retain them with
humanity, or dismiss them with kindness. But it is not lawful for you to take
away anything of what ye have given them, unless both fear that they cannot
observe the ordinances of GOD.y And if ye fear that they cannot observe the
ordinance of GOD, it shall be no crime in either of them on account of that
for which the wife shall redeem herself.z These are the ordinances of GOD;
therefore transgress them not; for whoever transgresseth the ordinances of
GOD, they are unjust doers.
But if the husband divorce her a third time, she shall not be lawful for
him again, until she marry another husband. But if he also divorce her, it
shall be no crime in them if they return to each other, if they think they can
observe the ordinances of GOD, and these are the ordinances of GOD, he
declareth them to people of understanding.
p So as to swear frequently by him. The word translated object,
properly signifies a butt to shoot at with arrows.3
q Some commentators4 expound this negatively, That ye will not deal
justly, nor be devout, &c. For such wicked oaths, they say, were customary
among the idolatrous inhabitants of Mecca; which gave occasion to the
following saying of Mohammed: When your swear to do a thing, and afterwards
find it better to do otherwise, do that which is better, and make void your
oath.
r When a man swears inadvertently, and without design.
s That is, they may take so much time to consider; and shall not, by a
rash oath, be obliged actually to divorce them.
t i.e., If they be reconciled to their wives within four months, or
after, they may retain them, and GOD will dispense with their oath.
u This is to be understood of those only with whom the marriage has
been consummated; for as to the others there is no time limited. Those who
are not quite past childbearing (which a woman is reckoned to be after her
courses cease, and she is fifty-five lunar years, or about fifty-three solar
years old), and those who are too young to have children, are allowed three
months only; but they who are with child must wait till they be delivered.5
x That is, they shall tell the real truth, whether they have their
courses, or be with child, or not; and shall not, by deceiving their husband,
obtain a separation from him before the term be accomplished: lest the first
husband's child should, by that means, go to the second; or the wife, in case
of the first husband's death, should set up her child as his heir, or demand
her maintenance during the time she went with such child, and the expenses of
her lying-in, under pretence that she waited not her full prescribed time.6
y For if there be a settled aversion on either side, their continuing
together may have very ill, and perhaps fatal consequences.
z i.e., If she prevail on her husband to dismiss her, by releasing part
of her dowry.
3 Jallalo'ddin. 4 Idem. Yahya. 5 Jallalo'ddin.
6 Yahya.
230 But when ye divorce women, and they have fulfilled their pre-scribed
time, either retain them with humanity, or dismiss them with kindness; and
retain them not by violence, so that ye transgress;a for he who doth this
surely injureth his own soul. And make not the signs of GOD a jest: but
remember GOD'S favor towards you, and that he hath sent down unto you the book
of the Koran, and wisdom admonishing you thereby; and fear GOD, and know that
GOD is omniscient.
But when ye have divorced your wives, and they have fulfilled their
prescribed time, hinder them not from marrying their husbands, when they have
agreed among themselves according to what is honourable. This is given in
admonition unto him among you who believeth in GOD, and the last day. This is
most righteous for you, and most pure. GOD knoweth, but ye know not.
Mothers after they are divorced shall give suck unto their children two
full years, to him who desireth the time of giving suck to be completed; and
the father shall be obliged to maintain them and clothe them in the mean time,
according to that which shall be reasonable. No person shall be obliged
beyond his ability. A mother shall not be compelled to what is unreasonable
on account of her child nor a father on account of his child. And the heir of
the father shall be obliged to do in like manner. But if they choose to wean
the child before the end of two years, by common consent, and on mutual
consideration, it shall be no crime in them. And if ye have a mind to provide
a nurse for your children, it shall be no crime in you, in case ye fully pay
what ye offer her, according to that which is just. And fear GOD, and know
that GOD seeth whatsoever ye do.
Such of you as die, and leave wives, their wives must wait concerning
themselves four months and ten days,b and when they shall have fulfilled their
term, it shall be no crime in you, for that which they shall do with
themselves,c according to what is reasonable. GOD well knoweth that which ye
do.
And it shall be no crime in you, whether ye make public overtures of
marriage unto such women, within the said four months and ten days, or whether
ye conceal such your designs in your minds: GOD knoweth that ye will remember
them. But make no promises unto them privately, unless ye speak honourable
words;
and resolve not on the knot of marriage until the prescribed time be
accomplished; and know that GOD knoweth that which is in your minds, therefore
beware of him and know that GOD is gracious and merciful.
It shall be no crime in you, if ye divorce your wives, so long as ye have
not touched them, nor settled any dowry on them. And provide for them (he who
is at his ease must provide according to his circumstances) necessaries,
according to what shall be reasonable. This is a duty incumbent on the
righteous.
But if ye divorce them before ye have touched them, and have already
settled a dowry on them, ye shall give them half of what ye have settled,
unless they release any part, or he release part in whose hand the knot of
marriage is;d and if ye release the whole, it will approach nearer unto piety.
And not forget liberality among you, for GOD seeth that which ye do.
a viz., By obliging them to purchase their liberty with part of their
dowry.
b That is to say, before they marry again; and this, not only for
decency sake, but that it may be known whether they be with child by the
deceased or not.
c That is, if they leave off their mourning weeds, and look out for new
husbands.
d i.e., Unless the wife agree to take less than half her dowry, or
unless the husband be so generous as to give her more than half, or the whole,
which is here approved of as most commendable.
Carefully observe the appointed prayers, and the middle prayer,e and be
assiduous therein, with devotion towards GOD.
But if ye fear any danger, pray on foot or on horseback; and when ye are
safe remember GOD, how he hath taught you what as yet ye knew not.
240 And such of you as shall die and leave wives ought to bequeath their
wives a year's maintenance, without putting them out of their houses: but if
they go out voluntarily, it shall be no crime in you, for that which they
shall do with themselves, according to what shall be reasonable; GOD is mighty
and wise.
And unto those who are divorced, a reasonable provision is also due; this
is a duty incumbent on those who fear GOD.
Thus GOD declareth his signs unto you, that ye may understand.
Hast thou not considered those, who left their habitations, (and they
were thousands,) for fear of death?f And GOD said unto them, Die; then he
restored them to life, for GOD is gracious towards mankind; but the greater
part of men do not give thanks.
Fight for the religion of GOD, and know that GOD is he who heareth and
knoweth.
Who is he that will lend unto GOD on good usury?g verily he will double
it unto him manifold; for GOD contracteth and extendeth his hand as he
pleaseth, and to him shall ye return.
Hast thou not considered the assembly of the children of Israel, after
the time of Moses; when they said unto their prophet Samuel, Set a king over
us, that we may fight for the religion of GOD. The prophet answered, If ye
are enjoined to go to war, will ye be near refusing to fight? They answered,
And what should ail us that we should not fight for the religion of GOD,
seeing we are dispossessed of our habitations, and deprived of our children?
But when they were enjoined to go to war, they turned back, except a few of
them: and GOD knew the ungodly.
And their prophet said unto them, Verily GOD hath set Talût,h king over
you: they answered, How shall he reign over us, seeing we are more worthy of
the kingdom than he, neither is he possessed of great riches? Samuel said,
Verily GOD hath chosen him before you, and hath caused him to increase in
knowledge and stature, for GOD giveth his kingdom unto whom he pleaseth; GOD
is bounteous and wise.
e Yahya interprets this from a tradition of Mohammed, who, being asked
which was the middle prayer, answered, The evening prayer, which was
instituted by the prophet Solomon. But Jallalo'ddin allows a greater
lattitude, and supposes it may be the afternoon prayer, the morning prayer,
the noon prayer, or any other.
f These were some of the children of Israel, who abandoned their
dwellings because of a pestilence, or, as others say, to avoid serving in a
religious war; but, as they fled, God struck them all dead in a certain
valley. About eight days or more after, when their bodies were corrupted, the
prophet Ezekiel, the son of Buzi, happening to pass that way, at the sight of
their bones wept; whereupon God said to him, Call to them, O Ezekiel, and I
will restore them to life. And accordingly on the prophet's call they all
arose, and lived several years after; but they retained the colour and stench
of dead corpses as long as they lived, and the clothes they wore changed as
black as pitch, which qualities they transmitted to their posterity.1 As to
the number of these Israelites the commentators are not agreed; they who
reckon least say they were 3,000, and they who reckon most, 70,000. This
story seems to have been taken from Ezekiel's vision of the resurrection of
dry bones.2
Some of the Mohammedan writers will have Ezekiel to have been one of the
judges of Israel, and to have succeeded Othoniel the son of Caleb. They also
call this prophet Ebn al ajûz, or the son of the old woman; because they say
his mother obtained him by her prayers in her old age.3
g viz., By contributing towards the establishment of his true religion.
h So the Mohammedans name Saul.
1 Jallalo'ddin, Yahya, Abulfeda, &c. 2 Ezek. xxxvii. 1-10.
3 Al Thalabi, Abu Ishak, &c.
And their prophet said unto them, Verily the sign of his kingdom shall
be, that the ark shall come unto you:i therein shall be tranquility from your
LORD,k and the relicsl which have been left by the family of Moses and the
family of Aaron; the angels shall bring it. Verily this shall be a sign unto
you, if ye believe.
And when Talut departed with his soldiers he said, Verily GOD will prove
you by the river: for he who drinketh thereof, shall not be on my side (but he
who shall not taste thereof he shall be on my side), except he who drinketh a
draught out of his hand. And they drank thereof, except a few of them.m And
when they had passed the river, he and those who believed with him, they said,
We have no strength to-day, against Jalutn and his forces. But they who
considered that they should meet GOD at the resurrection, said, How often hath
a small army discomfited a great one, by the will of GOD! and GOD is with
those who patiently persevere.
250 And when they went forth to battle against Jalut and his forces, they
said, O LORD, pour on us patience, and confirm our feet, and help us against
the unbelieving people.
Therefore they discomfited them, by the will of GOD, and David slew
Jalut. And GOD gave him the kingdom and wisdom, and taught him his will;o and
if GOD had not prevented men, the one by the other, verily the earth had been
corrupted: but GOD is beneficent towards his creatures.
These are the signs of GOD: we rehearse them unto thee with truth, and
thou art surely one of those who have been sent by GOD.
These are the apostles; we have preferred some of them before others;
some of them hath GOD spoken unto, and hath exalted the degree of others of
them. And we gave unto Jesus the son of Mary manifest signs, and strengthened
him with the holy spirit.p And if GOD had pleased, they who came after those
apostles would not have contended among themselves, after manifest signs had
been shown unto them. But they fell to variance; therefore some of them
believed, and some of them believed not; and if GOD had so pleased, they would
not have contended among themselves; but GOD doth what he will.
i This ark, says Jallalo'ddin, contained the images of the prophets,
and was sent down from heaven to Adam, and at length came to the Israelites,
who put great confidence therein, and continually carried it in the front of
their army, till it was taken by the Amalekites. But on this occasion the
angels brought it back, in the sight of all the people, and placed it at the
feet of Talût; who was thereupon unanimously acknowledged for their king.
This relation seems to have arisen from some imperfect tradition of the
taking and sending back the ark by the Philistines.4
k That is, because of the great confidence the Israelites placed in it,
having won several battles by its miraculous assistance. I imagine, however,
that the Arabic word Sakînat, which signifies tranquillity or security of
mind, and is so understood by the commentators, may not improbably mean the
divine presence or glory, which used to appear on the ark, and which the Jews
express by the same word Shechinah.
l These were the shoes and rod of Moses, the mitre of Aaron, a pot of
manna, and the broken pieces of the two tables of the law.5
m The number of those who drank out of their hands was about 313.1 It
seems that Mohammed has here confounded Saul with Gideon, who by the divine
direction took with him against the Midianites such of his army only as lapped
water out of their hands, which were 300 men.2
n Or Goliath.
o Or what he pleased to teach him. Yahya most rationally understands
hereby the divine revelations which David received from GOD; but Jallalo'ddin
the art of making coats of mail (which the Mohammedans believe was that
prophet's peculiar trade), and the knowledge of the language of birds.
p See before p. 10, note k.
4 I Sam. iv. v. and vi. 5 Jallalo'ddin. 1 Idem,
Yahya. 2 Judges vii.
O true believers, give alms of that which we have bestowed unto you,
before the day cometh wherein there shall be no merchandizing, nor friendship,
nor intercession. The infidels are unjust doers.
GOD! there is no GOD but he;q the living, the self-subsisting: neither
slumber nor sleep seizeth him; to him belongeth whatsoever is in heaven, and
on earth. Who is he than can intercede with him, but through his good
pleasure? He knoweth that which is past, and that which is to come unto them,
and they shall not comprehend anything of his knowledge, but so far as he
pleaseth. His throne is extended over heaven and earth,r and the preservation
of both is no burden unto him. He is the high, the mighty.
Let there be no violence in religion.s Now is right direction manifestly
distinguished from deceit: whoever therefore shall deny Tagut,t and believe in
GOD, he shall surely take hold on a strong handle, which shall not be broken;
GOD is he who heareth and seeth.
GOD is the patron of those who believe; he shall lead them out of
darkness into light:
but as to those who believe not, their patrons are Tagut; they shall lead
them from the light into darkness; they shall be the companions of hell fire,
they shall remain therein forever.
Hast thou not considered him who disputed with Abraham concerning his
LORD,u because GOD had given him the kingdom? When Abraham said, My LORD is
he who giveth life, and killeth: he answered, I give life, and I kill.
Abraham said, Verily GOD bringeth the sun from the east, now do thou bring it
from the west. Whereupon the infidel was confounded; for GOD directeth not
the ungodly people.
260 Or hast thou not considered how he behaved who passed by a city which
had been destroyed, even to her foundations?x He said, How shall GOD quicken
this city, after she hath been dead? And GOD caused him to die for an hundred
years, and afterwards raised him to life. And GOD said, how long hast thou
tarried here? He answered, A day, or part of a day. GOD said, Nay, thou hast
tarried here a hundred years. Now look on thy food and thy drink, they are
not yet corrupted; and look on thine ass: and this have we done that we might
make thee a sign unto men. And look on the bones of thine ass, how we raise
them, and afterwards clothe them with flesh. And when this was shown unto
him, he said, I know that GOD is able to do all things.
q The following seven lines contain a magnificent description of the
divine majesty and providence; but it must not be supposed the translation
comes up to the dignity of the original. This passage is justly admired by
the Mohammedans, who recite it in their prayers; and some of them wear it
about them, engraved on an agate or other precious stone.3
r This throne, in Arabic called Corsi, is by the Mohammedans supposed
to be God's tribunal, or seat of justice; being placed under that other called
al Arsh, which they say is his imperial throne. The Corsi allegorically
signifies the divine providence, which sustains and governs the heaven and the
earth, and is infinitely above human comprehension.4
s This passage was particularly directed to some of Mohammed's first
proselytes, who, having sons that had been brought up in idolatry or Judaism,
would oblige them to embrace Mohammedism by force.1
t This word properly signifies an idol, or whatever is worshipped
besides GOD-particularly the two idols of the Meccans, Allât and al Uzza; and
also the devil, or any seducer.
u This was Nimrod, who, as the commentators say, to prove his power of
life and death by ocular demonstration, caused two men to be brought before
him at the same time, one of whom he slew, and saved the other alive. As to
this tyrant's persecution of Abraham, see chapter 21, and the notes thereon.
x The person here meant was Ozair or Ezra, who riding on an ass by the
ruins of Jerusalem, after it had been destroyed by the Chaldeans, doubted in
his mind by what means God could raise the city and its inhabitants again;
whereupon God caused him to die, and he remained in that condition 100 years;
at the end of which God restored him to life, and he found a basket of figs
and a cruse of wine he had with him not in the least spoiled or corrupted; but
his ass was dead, the bones only remaining, and these, while the prophet
looked on, were raised and clothed with flesh, becoming an ass again, which
being inspired with life, began immediately to bray.2
This apocryphal story may perhaps have taken its rise from Nehemiah's
viewing of the ruins of Jerusalem.3
3 Vide Bobov. de Prec. Moham. p. 5, et Reland. Dissert. de Gemmis Arab
p. 235, 239. 4 Vide D'Herbelot, Bibl. Orient. Art. Corsi.
1 Jallalo'ddin. 2 Jallalo'ddin, Yahya, &c See D'Herbel. Bibl.
Orient. Art. Ozair. 3 Nehem. ii. 12, &c.
And when Abraham said, O LORD, show me how thou wilt raise the dead;y God
said, Dost thou not yet believe? He answered, Yea, but I ask this that my
heart may rest at ease. GOD said, take therefore four birds, and divide
them;z then lay a part of them on every mountain; then call them, and they
shall come swiftly unto thee: and know that GOD is mighty and wise.
The similitude of those who lay out their substance, for advancing the
religion of GOD, is as a grain of corn which produceth seven ears, and in
every ear an hundred grains; for GOD giveth twofold unto whom he pleaseth: GOD
is bounteous and wise.
They who lay out their substance for the religion of GOD, and afterwards
follow not what they have so laid out by reproaches or mischief,a they shall
have their reward with their LORD; upon them shall no fear come, neither shall
they be grieved.
A fair speech and to forgive, is better than alms followed by mischief.
GOD is rich and merciful.
O true believers, make not your alms of none effect by reproaching, or
mischief, as he who layeth out what he hath to appear unto men to give alms,
and believeth not in GOD and the last day. The likeness of such a one is as a
flint covered with earth, on which a violent rain falleth, and leaveth it
hard. They cannot prosper in anything which they have gained, for GOD
directeth not the unbelieving people.
And the likeness of those who lay out their substance from a desire to
please GOD, and for an establishment for their souls, is as a garden on a
hill, on which a violent rain falleth, and it bringeth forth its fruits
twofold; and if a violent rain falleth not on it, yet the dew falleth thereon:
and GOD seeth that which ye do.
Doth any of you desire to have a garden of palm-trees and vines,b through
which rivers flow, wherein ye may have all kinds of fruits, and that he may
attain to old age, and have a weak offspring? then a violent fiery wind shall
strike it, so that it shall be burned. Thus GOD declareth his signs unto you,
that ye may consider.
O true believers, bestow alms of the good things which ye have gained,
and of that which we have produced for you out of the earth, and choose not
the bad thereof, to give it in alms,
y The occasion of this request of Abraham is said to have been on a
doubt proposed to him by the devil, in human form, how it was possible for the
several parts of the corpse of a man which lay on the sea-shore, and had been
partly devoured by the wild beasts, the birds, and the fish, to be brought
together at the resurrection.4
z These birds, according to the commentators, were an eagle (a dove,
say others), a peacock, a raven and a cock, which Abraham cut to pieces, and
mingled their flesh and feathers together, or, as some tell us, pounded all in
a mortar, and dividing the mass into four parts, laid them on so many
mountains, but kept the heads, which he had preserved whole, in his hand.
Then he called them each by their name, and immediately one part flew to the
other, till they all recovered their first shape, and then came to be joined
to their respective heads.1
This seems to be taken from Abraham's sacrifice of birds mentioned by
Moses,2 with some additional circumstances.
a i.e., Either by reproaching the person whom they have relieved with
what they have done for him, or by exposing his poverty to his prejudice.3
b This garden is an emblem of alms given out of hypocrisy, or attended
with reproaches, which perish, and will be of no service hereafter to the
giver.4
4 See D'Herbelot, p. 13. 1 Jallalo'ddin. See D'Herbelot,
ubi supra. 2 Gen. xv 3 Jallalo'ddin.
4 Idem.
such as ye would not accept yourselves, otherwise than by connivance:c
and know that GOD is rich and worthy to be praised.
270 The devil threateneth you with poverty, and commandeth you filthy
covetousness; but GOD promiseth you pardon from himself and abundance: GOD is
bounteous and wise.
He giveth wisdom unto whom he pleaseth; and he unto whom wisdom is given
hath received much good: but none will consider, except the wise of heart.
And whatever alms ye shall give, or whatever vow ye shall vow, verily GOD
knoweth it; but the ungodly shall have none to help them. If ye make your
alms to appear, it is well; but if ye conceal them, and give them unto the
poor, this will be better for you, and will atone for your sins; and GOD is
well informed of that which ye do.
The direction of them belongeth not unto thee; but GOD directeth whom he
pleaseth. The good that ye shall give in alms shall redound unto yourselves;
and ye shall not give unless out of desire of seeing the face of GOD.d And
what good thing ye shall give in alms, it shall be repaid you, and ye shall
not be treated unjustly; unto the poor who are wholly employed in fighting for
the religion of GOD, and cannot go to and fro on the earth; whom the ignorant
man thinketh rich, because of their modesty: thou shalt know them by this
mark, they ask not men with importunity; and what good ye shall give in alms,
verily GOD knoweth it.
They who distribute alms of their substance night and day, in private and
in public, shall have their reward with the LORD; on them shall no fear come,
neither shall they be grieved.
They who devour usury shall not arise from the dead, but as he ariseth
whom Satan hath infected by a touch:e this shall happen to them because they
say, Truly selling is but as usury: and yet GOD hath permitted selling and
forbidden usury. He therefore who when there cometh unto him an admonition
from his LORD abstaineth from usury for the future, shall have what is past
forgiven him, and his affair belongeth unto GOD. But whoever returneth to
usury, they shall be the companions of hell fire, they shall continue therein
forever.
GOD shall take his blessing from usury, and shall increase alms: for GOD
loveth no infidel, or ungodly person. But they who believe and do that which
is right, and observe the stated times of prayer, and pay their legal alms,
they shall have their reward with their LORD: there shall come no fear on
them, neither shall they be grieved.
O true believers, fear GOD, and remit that which remaineth of usury,f if
ye really believe;
but if ye do it not, hearken unto war, which is declared against you from
GOD and his apostle: yet if ye repent, ye shall have the capital of your
money. Deal not unjustly with others, and ye shall not be dealt with
unjustly.
c That is, on having some amends made by the seller of such goods,
either by abatement of the price, or giving something else to the buyer to
make up the value.
d i.e., For the sake of a reward hereafter, and not for any worldly
consideration.1
e viz., Like demoniacs or possessed persons, that is, in great horror
and distraction of mind and convulsive agitation of body.
f Or the interest due before usury was prohibited. For this some of
Mohammed's followers exacted of their debtors, supposing they lawfully might.2
1 Jallalo'ddin. 2 Idem.
If there be any debtor under a difficulty of paying his debt, let his
creditor wait till it be easy for him to do it; but if ye remit it as alms, it
will be better for you, if ye knew it.
280 And fear the day wherein ye shall return unto GOD; then shall every soul
be paid what it hath gained, and they shall not be treated unjustly.
O true believers, when ye bind yourselves one to the other in a debt for
a certain time, write it down; and let a writer write between you according to
justice, and let not the writer refuse writing according to what GOD hath
taught him; but let him write, and let him who oweth the debt dictate, and let
him fear GOD his LORD, and not diminish aught thereof. But if he who oweth
the debt be foolish, or weak, or be not able to dictate himself, let his
agentg dictate according to equity; and call to witness two witnesses of your
neighboring men; but if there be not two men, let there be a man and two women
of those whom ye shall choose for witnesses: if one of those women should
mistake, the other of them will cause her to recollect. And the witnesses
shall not refuse, whensoever they shall be called. And disdain not to write
it down, be it a large debt, or be it a small one, until its time of payment:
this will be more just in the sight of GOD, and more right for bearing
witness, and more easy, that ye may not doubt. But if it be a present bargain
which ye transact between yourselves, it shall be no crime in you, if ye write
it not down. And take witnesses when ye sell one to the other, and let no
harm be done to the writer, nor to the witness; which if ye do, it will surely
be injustice in you: and fear GOD, and GOD will instruct you, for GOD knoweth
all things.
And if ye be on a journey, and find no writer, let pledges be taken: but
if one of you trust the other, let him who is trusted return what he is
trusted with, and fear GOD his LORD. And conceal not the testimony, for he
who concealeth it hath surely a wicked heart: GOD knoweth that which ye do.
Whatever is in heaven and on earth is GOD'S: and whether ye manifest that
which is in your minds, or conceal it, GOD will call you to account for it,
and will forgive whom he pleaseth, and will punish whom he pleaseth, for GOD
is almighty.
The apostle believeth in that which hath been sent down unto him from his
LORD, and the faithful also. Every one of them believeth in GOD, and his
angels, and his scriptures, and his apostles: we make no distinction at all
between his apostles.h And they say, We have heard, and do obey: we implore
thy mercy, O LORD, for unto thee must we return.
GOD will not force any one beyond its capacity: it shall have the good
which it gaineth, and it shall suffer the evil which it gaineth. O LORD,
punish us not, if we forget, or act sinfully: O LORD, lay not on us a burden
like that which thou hast laid on those who have been before us;i neither make
us, O LORD, to bear what we have not strength to bear, but be favorable unto
us, and spare us, and be merciful unto us. Thou art our patron, help us
therefore against the unbelieving nations.
g Whoever manages his affairs, whether his father, heir, guardian, or
interpreter.1
h But this, say the Mohammedans, the Jews do, who receive Moses but
reject Jesus; and the Christians, who receive both those prophets, but reject
Mohammed.2
i That is, on the Jews, who, as the commentators tell us, were ordered
to kill a man by way of atonement, to give one-fourth of their substance in
alms, and to cut off an unclean ulcerous part,3 and were forbidden to eat fat,
or animals that divided the hoof, and were obliged to observe the sabbath, and
other particulars wherein the Mohammedans are at liberty.4
1 Jallalo'ddin. 2 Idem. 3 Idem. 4
Yahya.