CHAPTER III.

ENTITLED, THE FAMILY OF IMRAN;k REVEALED AT MEDINA

IN THE NAME OF THE MOST MERCIFUL GOD.

AL. M.l There is no GOD but GOD, the living, the self-subsisting:

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

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

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

between good and evil.

Verily those who believe not the signs of GOD shall suffer a grievous

punishment; for GOD is mighty, able to revenge.

Surely nothing is hidden from GOD, of that which is on earth, or in

heaven: it is he who formeth you in the wombs, as he pleaseth; there is no GOD

but he, the mighty, the wise.

It is he who hath sent down unto thee the book, wherein are some verses

clear to be understood, they are the foundation of the book; and others are

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

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

thereof; yet none knoweth the interpretation thereof, except God. But they

who are well grounded in the knowledge say, We believe therein, the whole is

from our LORD; and none will consider except the prudent.

O LORD, cause not our hearts to swerve from truth, after thou hast

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

O LORD, thou shalt surely gather mankind together, unto a day of

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

promise.

As for the infidels, their wealth shall not profit them anything, nor

their children, against GOD: they shall be the fuel of hell fire.

According to the wont of the people of Pharaoh, and of those who went

before them, they charged our signs with a lie; but GOD caught them in their

wickedness, and GOD is severe in punishing.

10 Say unto those who believe not, Ye shall be overcome, and thrown

together into hell; and an unhappy couch shall it be.

Ye have already had a miracle shown you in two armies, which attacked

each other:n one army fought for GOD'S true religion, but the other were

infidels; they saw the faithful twice as many as themselves in their eyesight;

for GOD strengthened with his help whom he pleaseth. Surely herein was an

example unto men of understanding.

k This name is given in the Korân to the father of the Virgin Mary.

See below, p. 35.

l For the meaning of these letters the reader is referred to the

Preliminary Discourse, Sect. III.

m This passage is translated according to the exposition of al

Zamakhshari and al Beidâwi, which seems to be the truest.

The contents of the Korân are here distinguished into such passages as

are to be taken in the literal sense, and such as require a figurative

acceptation. The former being plain and obvious to be understood, compose the

fundamental part, or, as the original expresses it, the mother of the book,

and contain the principal doctrines and precepts; agreeably to and

consistently with which, those passages which are wrapt up in metaphors, and

delivered in an enigmatical, allegorical style, are always to be interpreted.5

n The sign or miracle here meant, was the victory gained by Mohammed in

the second year of the Hejra, over the idolatrous Meccans, headed by Abu

Sofiân, in the valley of Bedr, which is situate near the sea, between Mecca

and Medina. Mohammed's forces consisted of no more than three hundred and

nineteen men, but the enemy's army of near a thousand, notwithstanding which

odds he put them to flight, having killed seventy of the principal Koreish,

and taken as many prisoners, with the loss of only fourteen of his own men.1

This was the first victory obtained by the prophet, and though it may seem no

very considerable action, yet it

5 See the Prelim. Disc. Sect. III. 1 Elmacin. p. 5. Hottinger.

Hist. Orient. l. 2, c. 4. Abulfed. Vit. Moham. p. 56, &c. Prideaux's Life of

Mahom. p. 71, &c.

The love and eager desire of wives, and children, and sums heaped up of

gold and silver, and excellent horses, and cattle, and land, is prepared for

men: this is the provision of the present life; but unto GOD shall be the most

excellent return.

Say, Shall I declare unto you better things than this? For those who are

devout are prepared with their LORD gardens through which rivers flow; therein

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

and the favor of GOD; for GOD regardeth his servants

who say, O LORD, we do sincerely believe; forgive us therefore our sins,

and deliver us from the pain of hell fire:

the patient, and the lovers of truth, and the devout, and the almsgivers,

and those who ask pardon early in the morning.

GOD hath borne witness that there is no GOD but he; and the angels, and

those who are endowed with wisdom, profess the same; who executeth

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

Verily the true religion in the sight of GOD is Islâm;o and they who had

received the scriptures dissented not therefrom, until after the knowledge of

God's unity had come unto them, out of envy among themselves; but whosoever

believeth not in the signs of GOD, verily GOD will be swift in bringing him to

account.

If they dispute with thee, say, I have resigned myself unto GOD, and he

who followeth me doth the same;

and say unto them who have received the scriptures, and to the ignorant,p

Do ye profess the religion of Islam? now if they embrace Islam, they are

surely directed; but if they turn their backs, verily unto thee belongeth

preaching only; for GOD regardeth his servants.

20 And unto those who believe not in the signs of GOD, and slay the

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

denounce unto them a painful punishment.

These are they whose works perish in this world, and in that which is to

come; and they shall have none to help them.

was of great advantage to him, and the foundation of all his future power and

success. For which reason it is famous in the Arabian history, and more than

once vaunted in the Korân,2 as an effect of the divine assistance. The

miracle, it is said, consisted in three things: 1. Mohammed, by the direction

of the angel Gabriel, took a handful of gravel and threw it toward the enemy

in the attack, saying, May their faces be confounded; whereupon they

immediately turned their backs and fled. But though the prophet seemingly

threw the gravel himself, yet it is told in the Korân,3 that it was not he,

but God, who threw it, that is to say, by the ministry of his angel. 2. The

Mohammedan troops seemed to the infidels to be twice as many in number as

themselves, which greatly discouraged them. And 3. God sent down to their

assistance first a thousand and afterwards three thousand angels, led by

Gabriel, mounted on his horse Haizûm; and, according to the Korân,4 these

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

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

o The proper name of the Mohammedan religion, which signifies the

resigning or devoting one's self entirely to GOD and his service. This they

say is the religion which all the prophets were sent to teach, being founded

on the unity of GOD.5

p i.e., The pagan Arabs, who had no knowledge of the scriptures.1

2 See this chapter below, and c. 8 and 32. 3 Cap. 8, not far

from the beginning. 4 Ibid.

5 Jallalo'ddin, al Beidâwi. 1 Idem.

Hast thou not observed those unto whom part of the scripture was given?q

They were called unto the book of GOD, that it might judge between them;r then

some of them turned their backs, and retired afar off.

This they did because they said, the fire of hell shall by no means touch

us, but for a certain number of days;s and that which they had falsely devised

hath deceived them in their religion.

How then will it be with them, when we shall gather them together at the

day of judgment,t of which there is no doubt; and every soul shall be paid

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

Say, O GOD, who possessest the kingdom; thou givest the kingdom unto whom

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

whom thou wilt, and thou humblest whom thou wilt: in thy hand is good, for

thou art almighty.

Thou makest the night to succeed the day: thou bringest forth the living

out of the dead, and thou bringest forth the dead out of the living;u and

providest food for whom thou wilt without measure.

Let not the faithful take the infidels for their protectors, rather than

the faithful: he who doth this shall not be protected of GOD at all; unless ye

fear any danger from them: but GOD warneth you to beware of himself; for unto

GOD must ye return. Say, Whether ye conceal that which is in your breasts, or

whether ye declare it, GOD knoweth it; for he knoweth whatever is in heaven,

and whatever is on earth: GOD is almighty.

On the last day every soul shall find the good which it hath wrought,

present; and the evil which it hath wrought, it shall wish that between itself

and that were a wide distance: but GOD warneth you to beware of himself; for

GOD is gracious unto his servants.

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

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

but if ye go back, verily GOD loveth not the unbelievers.

q That is, the Jews.

r This passage was revealed on occasion of a dispute Mohammed had with

some Jews, which is differently related by the commentators.

Al Beidâwi says that Mohammed going one day into a Jewish synagogue,

Naïm Ebn Amru and al Hareth Ebn Zeid asked him what religion he was of? To

which he answering, "Of the religion of Abraham;" they replied, "Abraham was a

Jew." But on Mohammed's proposing that the Pentateuch might decide the

question, they would by no means agree to it.

But Jallalo'ddin tells us that two persons of the Jewish religion having

committed adultery, their punishment was referred to Mohammed, who gave

sentence that they should be stoned, according to the law of Moses. This the

Jews refused to submit to, alleging there was no such command in the

Pentateuch; but on Mohammed's appealing to the book, the said law was found

therein. Whereupon the criminals were stoned, to the great mortification of

the Jews.

It is very remarkable that this law of Moses concerning the stoning of

adulterers is mentioned in the New Testament2 (though I know some dispute the

authenticity of that whole passage), but is not now to be found, either in the

Hebrew or Samaritan Pentateuch, or in the Septuagint; it being only said that

such shall be put to death.3 This omission is insisted on by the Mohammedans

as one instance of the corruption of the law of Moses by the Jews.

It is also observable that there was a verse once extant in the Korân,

commanding adulterers to be stoned; and the commentators say the words only

are abrogated, the sense or law still remaining in force.4

s i.e., Forty; the time their forefathers worshipped the calf.5 Al

Beidâwi adds, that some of them pretended their punishment was to last but

seven days, that is, a day for every thousand years which they supposed the

world was to endure; and that they imagined they were to be so mildly dealt

with, either by reason of the intercession of their fathers the prophets, or

because GOD had promised Jacob that his offspring should be punished but

slightly.

t The Mohammedans have a tradition that the first banner of the

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

Jews; and that GOD will first reproach them with their wickedness, over the

heads of those who are present, and then order them to hell.6

u As a man from seed, and a bird from an egg; and vice versâ.1

2 John viii. 5. 3 Levit. xx. 10. See Whiston's Essay towards

restoring the true text of the Old Test. p. 99, 100.

4 See the Prelim. Disc. Sect. III. 5 See before, p. 10, note g.

6 Al Beidåwi. 1 Jallalo'ddin

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

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

from the other: GOD is he who heareth and knoweth.

Remember when the wife of Imrâny said, LORD, verily I have vowed unto

thee that which is in my womb, to be dedicated to thy service;z accept it

therefore of me; for thou art he who heareth and knoweth. And when she was

delivered of it, she said, LORD, verily I have brought forth a female (and GOD

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

called her MARY; and I commend her to thy protection, and also her issue,

against Satan driven away with stones.b

x Or Amrân, is the name of two several persons, according to the

Mohammedan tradition. One was the father of Moses and Aaron; and the other

was the father of Moses and Aaron; and the other was the father of the Virgin

Mary;2 but he is called by some Christian writers Joachim. The commentators

suppose the first, or rather both of them, to be meant in this place; however,

the person intended in the next passage, it is agreed, was the latter; who

besides Mary the mother of Jesus, had also a son named Aaron,3 and another

sister, named Ishá (or Elizabeth), who married Zacharias, and was the mother

of John the Baptist; whence that prophet and Jesus are usually called by the

Mohammedans, The two sons of the aunt, or the cousins german.

From the identity of names it has been generally imagined by Christian

writers4 that the Korân here confounds Mary the mother of Jesus, with Mary or

Miriam the sister of Moses and Aaron; which intolerable anachronism, if it

were certain, is sufficient of itself to destroy the pretended authority of

this book. But though Mohammed may be supposed to have been ignorant enough

in ancient history and chronology to have committed so gross a blunder, yet I

do not see how it can be made out from the words of the Korân. For it does

not follow, because two persons have the same name, and have each a father and

brother who bear the same names, that they must therefore necessarily be the

same person: besides, such a mistake is inconsistent with a number of other

places in the Korân, whereby it manifestly appears that Mohammed well knew and

asserted that Moses preceded Jesus several ages. And the commentators

accordingly fail not to tell us that there had passed about one thousand eight

hundred years between Amrân the father of Moses, and Amrân the father of the

Virgin Mary: they also make them the sons of different persons; the first,

they say, was the son of Yeshar, or Izhar (though he was really his brother),5

the son of Kâhath, the son of Levi; and the other was the son of Mathân,6

whose genealogy they trace, but in a very corrupt and imperfect manner, up to

David, and thence to Adam.7

It must be observed that though the Virgin Mary is called in the Korân1

the sister of Aaron, yet she is nowhere called the sister of Moses; however,

some Mohammedan writers have imagined that the same individual Mary, the

sister of Moses, was miraculously preserved alive from his time till that of

Jesus Christ, purposely to become the mother of the latter.2

y The Imrân here mentioned was the father of the Virgin Mary, and his

wife's name was Hannah, or Ann, the daughter of Fakudh. This woman, say the

commentators, being aged and barren, on seeing a bird feed her young ones,

became very desirous of issue, and begged a child of GOD, promising to

consecrate it to his service in the temple; whereupon she had a child, but it

proved a daughter.3

z The Arabic word is free, but here signifies particularly one that is

free or detached from all worldly desires and occupations, and wholly devoted

to GOD'S service.4

a Because a female could not minister in the temple as a male could.5

b This expression alludes to a tradition, that Abraham, when the devil

tempted him to disobey God in not sacrificing his son, drove the fiend away by

throwing stones at him; in memory of which, the Mohammedans, at the pilgrimage

of Mecca, throw a certain number of stones at the devil, with certain

ceremonies, in the valley of Mina.6

It is not improbable that the pretended immaculate conception of the

Virgin Mary is intimated in this passage; for according to a tradition of

Mohammed, every person that comes into the world is touched at his birth by

the devil, and therefore cries out: Mary and her son only excepted, between

whom and the evil spirit God placed a veil, so that his touch did not reach

them.7 And for this reason, they say, neither of them were guilty of any sin,

like the rest of the children of Adam:8 which peculiar grace they obtained by

virtue of this recommendation of them by Hannah to God's protection.

2 Al Zamakhshari, al Beidâwi. 3 Kor. c. 19. 4

Vide Reland. de Rel. Moh. p. 211 Marracc. in Alc. p. 115, &c. Prideaux,

Letter to the Deists, p. 185. 5 Exod. vi. 18. 6 Al Zamakh. al

Beidâwi. 7 Vide Reland. ubi sup. D'Herbelot, Bibl. Orient. p. 583.

1 Cap. 19. 2 Vide Guadagnol. Apolog. pro Rel. Christ. contra Ahmed Ebn

Zein al Abedin. p. 279.

3 Al Beidâwi, al Thalabi. 4 Jallalo'ddin, al Zamakhshari.

5 Jallalo'ddin. 6 See the Prelim. Disc. Sect. IV.

7 Jallalo'ddin, al Beidâwi. 8 Kitada.

Therefore the LORD accepted her with a gracious acceptance,c and caused

her to bear an excellent offspring. And Zacharias took care of the child;

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

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

GOD, for GOD provideth for whom he pleaseth without measure.e

There Zacharias called on his LORD, and said, LORD, give me from thee a

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

him, while he stood praying in the chamber,

saying, Verily GOD promiseth thee a son named John, who shall bear

witness to the Wordg which cometh from GOD; and honourable person, chaste,h

and one of the righteous prophets.

He answered, LORD, how shall I have a son, when old age hath overtaken

me,i and my wife is barren? The angel said, So GOD doth that which he

pleaseth.

Zacharias answered, LORD, give me a sign. The angel said, Thy sign shall

be, that thou shalt speak unto no mank for three days, otherwise than by

gesture: remember thy LORD often, and praise him evening and morning.

And when the angels said, O Mary, verily GOD hath chosen thee, and hath

purified thee and hath chosen thee above all the women of the world:

O Mary, be devout towards thy LORD, and worship, and bow down with those

who bow down.

This is a secret history: we reveal it unto thee, although thou wast not

present with them when they threw in their rods to cast lots which of them

should have the education of Mary;l neither wast thou with them, when they

strove among themselves.

40 When the angels said; O Mary, verily GOD sendeth thee good tidings, that

thou shalt bear the Word proceeding from himself; his name shall be CHRIST

JESUS the son of Mary, honourable in this world and in the world to come, and

one of those who approach near to the presence of GOD;

c Though the child happened not to be a male, yet her mother presented

her to the priests who had the care of the temple, as one dedicated to GOD;

and they having received her, she was committed to the care of Zacharias, as

will be observed by-and-bye, and he built her an apartment in the temple, and

supplied her with necessaries.9

d The commentators say that none went into Mary's apartment but

Zacharias himself, and that he locked seven doors upon her, yet he found she

had always winter fruits in summer, and summer fruits in winter.10

e There is a story of Fâtema, Mohammed's daughter, that she once

brought two loaves and a piece of flesh to her father, who returned them to

her, and having called for her again, when she uncovered the dish, it was full

of bread and meat; and on Mohammed's asking her whence she had it, she

answered in the words of this passage: This is from GOD; for GOD provideth for

whom he pleaseth without measure. Whereupon he blessed GOD, who thus favoured

her, as he had the most excellent of the daughters of Israel.1

f Though the word be in the plural, yet the commentators say it was the

angel Gabriel only. The same is to be understood where it occurs in the

following passages.

g That is, Jesus, who, al Beidâwi says, is so called because he was

conceived by the word or command of GOD without a father.

h The original word signifies one who refrains not only from women, but

from all other worldly delights and desires. Al Beidâwi mentions a tradition,

that during his childhood some boys invited him to play, but he refused,

saying that he was not created to play.

i Zacharias was then ninety-nine years old, and his wife eighty-nine.2

k Though he could not speak to anybody else, yet his tongue was at

liberty to praise GOD as he is directed to do by the following words.

l When Mary was first brought to the temple, the priests, because she

was the daughter of one of their chiefs, disputed among themselves who should

have the education of her. Zacharias insisted that he ought to be preferred,

because he had married her aunt; but the others not consenting that it should

be so, they agreed to decide the matter by casting of lots; whereupon twenty-

seven of them went to the river Jordan and threw in their rods (or arrows

without heads or feathers, such as the Arabs used for the same purpose), on

which they had written some passages of the law; but they all sank except that

of Zacharias, which floated on the water; and he had thereupon the care of the

child committed to him.3

9 Jallalo'ddin, al Beidâwi. Vide Lud. de Dieu, in not. ad Hist.

Christi Xaverii, p. 542. 10 Al Beidâwi. Vide de Dieu, ubi

sup. p. 548. 1 Al Beidâwi 2 Idem. 3 Idem.

Jallalo'ddin, &c.

and he shall speak unto men in the cradle,m and when he is grown up;n and

he shall be one of the righteous:

she answered, LORD, how shall I have a son, since a man hath not touched

me? the angel said, So GOD createth that which he pleaseth: when he decreeth a

thing, he only saith unto it, Be, and it is:

GOD shall teach him the scripture, and wisdom, and the law, and the

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

shall say, Verily I come unto you with a sign from your LORD; for I will make

before you, of clay, as it were the figure of a bird;o then I will breathe

thereon, and it shall become a bird, by the permission of GOD;p and I will

heal him that hath been blind from his birth; and the leper: and I will raise

the deadq by the permission of GOD: and I will prophesy unto you what ye eat,

and what ye lay up for store in your houses. Verily herein will be a sign

unto you, if ye believe.

And I come to confirm the law which was revealed before me and to allow

unto you as lawful part of that which hath been forbidden you:r and I come

unto you with a sign from your LORD; therefore fear GOD, and obey me. Verily

GOD is my LORD, and your LORD; therefore serve him. This is the right way.

m Besides an instance of this given in the Korân itself,1 which I shall

not here anticipate, a Mohammedan writer, (of no very great credit, indeed)

tells two stories, one of Jesus's speaking while in his mother's womb, to

reprove her cousin Joseph for his unjust suspicions of her;2 and another of

his giving an answer to the same person soon after he was born. For Joseph

being sent by Zacharias to seek Mary (who had gone out of the city by night to

conceal her delivery) and having found her began to expostulate with her, but

she made no reply; whereupon the child spoke these words: Rejoice, O Joseph,

and be of good cheer; for God hath brought me forth from the darkness of the

womb, to the light of the world; and I shall go to the children of Israel, and

invite them to the obedience of God.3

These seem all to have been taken from some fabulous traditions of the

eastern Christians, one of which is preserved to us in the spurious gospel of

the Infancy of Christ; where we read that Jesus spoke while yet in the cradle,

and said to his mother, Verily I am Jesus the Son of God, the word which thou

hast brought forth, as the angel Gabriel did declare unto thee; and my father

hath sent me to save the world.4

n The Arabic word properly signifies a man in full age, that is,

between thirty or thirty-four, and fifty-one; and the passage may relate to

Christ's preaching here on earth. But as he had scarce attained this age when

he was taken up into heaven, the commentators choose to understand it of his

second coming.5

o Some say it was a bat,6 though others suppose Jesus made several

birds of different sorts.

This circumstance is also taken from the following fabulous tradition,

which may be found in the spurious gospel above mentioned. Jesus being seven

years old, and at play with several children of his age, they made several

figures of birds and beasts, for their diversion, of clay; and each preferring

his own workmanship, Jesus told them, that he would make his walk and leap;

which accordingly, at his command, they did. He made also several figures of

sparrows and other birds, which flew about or stood on his hands as he ordered

them, and also ate and drank when he offered them meat and drink. The

children telling this to their parents, were forbidden to play any more with

Jesus, whom they held to be a sorcerer.8

p The commentators observe that these words are added here, and in the

next sentence, lest it should be thought Jesus did these miracles by his own

power, or was GOD.9

q Jallalo'ddin mentions three persons whom Christ restored to life, and

who lived several years after, and had children, viz., Lazarus, the widow's

son, and the publican's (I suppose he means the ruler of the synagogue's)

daughter. He adds that he also raised Shem the son of Noah, who, as another

writes10 thinking he had been called to judgment, came out of his grave with

his head half grey, whereas men did not grow grey in his days; after which he

immediately died again.

r Such as the eating of fish that have neither fins nor scales, the

caul and fat of animals, and camel's flesh, and to work on the sabbath. These

things, say the commentators, being arbitrary institutions in the law of

Moses, were abrogated by Jesus; as several of the same kind, instituted by the

latter, have been since abrogated by Mohammed.1

1 Cap. 19. 2 Vide Sikii notas in Evang. Infant. p. 5.

3 Al Kessai, apud eundem 4 Evang. Infant. p. 5. 5

Jallalo'ddin. Al Beidâwi. 6 Jallalo'ddin. 7 Al Thalabi

8 Evang. Infant. p. 111, &c 9 Al Beidâwi, &c. 10 Al

Thalabi. 1 Al Beidâwi. Jallalo'ddin.

But when Jesus perceived their unbelief, he said, Who will be my helpers

towards GOD? The apostles answered,s We will be the helpers of GOD; we

believe in GOD, and do thou bear witness that we are true believers.

O LORD, we believe in that which thou hast sent down, and we have

followed thy apostle; write us down therefore with those who bear witness of

him.

And the Jews devised a stratagem against him;t but GOD devised a

stratagem against them;u and GOD is the best deviser of stratagems.

s In Arabic, al Hawâriyûn; which word they derive from Hâra, to be

white, and suppose the apostles were so called either from the candour and

sincerity of their minds, or because they were princes and wore white

garments, or else because they were by trade fullers.2 According to which

last opinion, their vocation is thus related; that as Jesus passed by the

seaside, he saw some fullers at work, and accosting them, said, Ye cleanse

these clothes, but cleanse not your hearts; upon which they believed on him.

But the true etymology seems to be from the Ethiopic verb Hawyra, to go;

whence Hawârya signifies one that is sent, a messenger or apostle.3

t i.e., They laid a design to take away his life.

u This stratagem of God's was the taking of Jesus up into heaven, and

stamping his likeness on another person, who was apprehended and crucified in

his stead. For it is the constant doctrine of the Mohammedans that it was not

Jesus himself who underwent that ignominious death, but somebody else in his

shape and resemblance.4 The person crucified some will have to be a spy that

was sent to entrap him; others, that it was one Titian, who by the direction

of Judas entered in at a window of the house where Jesus was, to kill him; and

others that it was Judas himself, who agreed with the rulers of the Jews to

betray him for thirty pieces of silver, and led those who were sent to take

him.

They add, that Jesus after his crucifixion in effigy, was sent down

again to the earth, to comfort his mother and disciples and acquaint them how

the Jews were deceived; and was then taken up a second time into heaven.5

It is supposed by several that this story was an original invention of

Mohammed's; but they are certainly mistaken; for several sectaries held the

same opinion, long before his time. The Basilidians,6 in the very beginning

of Christianity, denied that Christ himself suffered, but that Simon the

Cyrenean was crucified in his place. The Cerinthians before them, and the

Carpocratians next (to name no more of those who affirmed Jesus to have been a

mere man), did believe the same thing; that it was not himself, but one of his

followers very like him that was crucified. Photius tells us, that he read a

book entitled, "The Journeys of the Apostles," relating the acts of Peter,

John, Andrew, Thomas and Paul; and among other things contained therein, this

was one, that Christ, was not crucified, but another in his stead, and that

therefore he laughed at his crucifiers,7 or those who thought they had

crucified him.8

I have in another place9 mentioned an apocryphal gospel of Barnabas, a

forgery originally of some nominal Christians, but interpolated since by

Mohammedans; which gives this part of the history of Jesus with circumstances

too curious to be omitted. It is therein related, that the moment the Jews

were going to apprehend Jesus in the garden, he was snatched up into the third

heaven by the ministry of four angels, Gabriel, Michael, Raphael and Uriel;

that he will not die till the end of the world, and that it was Judas who was

crucified in his stead; God having permitted that traitor to appear so like

his master, in the eyes of the Jews, that they took and delivered him to

Pilate. That this resemblance was so great, that it deceived the Virgin Mary

and the Apostles themselves; but that Jesus Christ afterward obtained leave of

God to go and comfort them. That Barnabas having then asked him, why the

divine goodness had suffered the mother and disciples of so holy a prophet to

believe even for one moment that he had died in so ignominious a manner?

Jesus returned the following answer. "O Barnabas, believe me that every sin,

how small soever, is punished by God with great torment, because God is

offended with sin. My mother therefore and faithful disciples, having loved

me with a mixture of earthly love, the just God has been pleased to punish

this love with their present grief, that they might not be punished for it

hereafter in the flames of hell. And as for me, though I have myself been

blameless in the world, yet other men having called me God and the Son of God;

therefore God, that I might not be mocked by the devils at the day of

judgment, has been pleased that in this world I should be mocked by men with

the death of Judas, making everybody believe that I died upon the cross. And

hence it is that this mocking is still to continue till the coming of

Mohammed, the messenger of God; who, coming into the world, will undeceive

every one who shall believe in the law of God from this mistake.1

2 Idem. 3 Vide Ludolfi Lexic. Æthiop. col. 40, et Golii notas

ad cap. 61 Korâni, p. 205. 4 See Kor. c. 4.

5 Vide Marracc. in Alc. p. 113, &c., et in Prodr. part iii. p. 63, &c.

6 Irenæus, l. I, c. 23, &c. Epiphan. Hæres. 24, num. iii.

7 Photius, Bibl. Cod. 114, col. 291. 8 Toland's Nararenus, p 17,

&c. 9 Prelim. Disc. Sect. IV. 1 See the Menagiana. tom.

iv. p. 326, &c.

When GOD said, O Jesus, verily I will cause thee to die,x and I will take

thee up unto me,y and I will deliver thee from the unbelievers; and I will

place those who follow thee above the unbelievers, until the day of

resurrection:z then unto me shall ye return, and I will judge between you of

that concerning which ye disagree.

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

punishment in this world, and in that which is to come; and there shall be

none to help them.

50 But they who believe, and do that which is right, he shall give them

their reward: for GOD loveth not the wicked doers.

These signs and this prudent admonition do we rehearse unto thee.

Verily the likeness of Jesus in the sight of GOD is as the likeness of

Adam; he created him out of the dust, and then said unto him, Be; and he was.a

This is the truth from thy LORD; be not therefore one of those who doubt;

and whoever shall dispute with thee, concerning him,b after the knowledge

which hath been given thee, say unto them, Come, let us call together our sons

and your sons, and our wives and your wives, and ourselves and yourselves;

then let us make imprecations, and lay the curse of GOD on those who lie.c

Verily this is a true history: and there is no GOD, but GOD; and GOD is

most mighty and wise.

If they turn back, GOD well knoweth the evil doers.

Say, O ye who have received the scripture, come to a just determination

between us and you;d that we worship not any except GOD, and associate no

creature with him; and that the one of us take not the other for lords,e

beside GOD. But if they turn back, say, Bear witness that we are true

believers.

x It is the opinion of a great many Mohammedans that Jesus was taken up

into heaven without dying; which opinion is consonant to what is delivered in

the spurious gospel above mentioned. Wherefore several of the commentators

say that there is a hysteron proteron in these words, I will cause thee to

die, and I will take thee up unto me; and that the copulative does not import

order, or that he died before his assumption; the meaning being this, viz.,

that GOD would first take Jesus up to heaven, and deliver him from the

infidels, and afterwards cause him to die; which they suppose is to happen

when he shall return into the world again, before the last day.2 Some,

thinking the order of the words is not to be changed, interpret them

figuratively, and suppose their signification to be that Jesus was lifted up

while he was asleep, or that GOD caused him to die a spiritual death to all

worldly desires. But others acknowledge that he actually died a natural

death, and continued in that state three hours, or, according to another

tradition, seven hours; after which he was restored to life, and then taken up

to heaven.3

y Some Mohammedans say this was done by the ministry of Gabriel; but

others that a strong whirlwind took him up from Mount Olivet.4

z That is, they who believe in Jesus (among whom the Mohammedans reckon

themselves) shall be for ever superior to the Jews, both in arguments and in

arms. And accordingly, says al Beidâwi, to this very day the Jews have never

prevailed either against the Christians or Moslems, nor have they any kingdom

or established government of their own.

a He was like to Adam in respect of his miraculous production by the

immediate power of GOD.1

b Namely, Jesus.

c To explain this passage their commentators tell the following story.

That some Christians, with their bishop named Abu Hareth, coming to Mohammed

as ambassadors from the inhabitants of Najrân, and entering into some disputes

with him touching religion and the history of Jesus Christ, they agreed the

next morning to abide the trial here mentioned, as a quick way of deciding

which of them were in the wrong. Mohammed met them accordingly, accompanied

by his daughter Fâtema, his son-in-law Ali, and his two grandsons, Hasan and

Hosein, and desired them to wait till he had said his prayers. But when they

saw him kneel down, their resolution failed them, and they durst not venture

to curse him, but submitted to pay him tribute.2

d That is, to such terms of agreement as are indisputably consonant to

the doctrine of all the prophets and scriptures, and therefore cannot be

reasonably rejected.3

e Besides other charges of idolatry on the Jews and Christians,

Mohammed accused them of paying too implicit an obedience to their priests and

monks, who took upon them to pronounce what things were lawful, and what

unlawful, and to dispense with the laws of GOD.4

2 See the Prelim. Disc. Sect. IV. 3 Al Beidâwi. 4 Al

Thalabi. See 2 Kings ii. I, II

1 Jallalo'ddin, &c 2 Jallalo'ddin, al Beidâwi. 3 Idem.

4 Idem.

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

Abraham,f since the Law and the Gospel were not sent down until after him? Do

ye not therefore understand?

Behold ye are they who dispute concerning that which ye have some

knowledge in; why therefore do you dispute concerning that which ye have no

knowledge of?g GOD knoweth, but ye know not.

60 Abraham was neither a Jew nor a Christian; but he was of the true

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

Verily the men who are the nearest of kin unto Abraham are they who

follow him; and this prophet, and they who believed on him: GOD is the patron

of the faithful.

Some of those who have received the scriptures desire to seduce you;h but

they seduce themselves only, and they perceive it not.

O ye who have received the scriptures, why do ye not believe in the signs

of GOD, since ye are witnesses of them?

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

vanity, and knowingly hide the truth?i

And some of those to whom the scriptures were given say, Believe in that

which hath been sent down unto those who believe, in the beginning of the day,

and deny it in the end thereof; that they may go back from their faith;k

and believe him only who followeth your religion. Say, Verily the true

direction is the direction of GOD, that there may be given unto some other a

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

you before your Lord? Say, Surely excellence is in the hand of GOD, he giveth

it unto whom he pleaseth; GOD is bounteous and wise:

he will confer peculiar mercy on whom he pleaseth; for GOD is endued with

great beneficence.

f viz., By pretending him to have been of your religion.

g i.e., Ye perversely dispute even concerning those things which ye

find in the law and the gospel, whereby it appears they were both sent down

long after Abraham's time; why then will ye offer to dispute concerning such

points of Abraham's religion, of which your scriptures say nothing, and of

which ye consequently can have no knowledge?5

h This passage was revealed when the Jews endeavoured to pervert

Hodheifa, Ammâr, and Moâdh to their religion.1

i The Jews and Christians are again accused of corrupting the

scriptures and stifling the prophecies concerning Mohammed.

k The commentators, to explain this passage, say that Caab Ebn al

Ashraf and Malec Ebn al Seif (two Jews of Medina) advised their companions,

when the Keblah was changed,2 to make as if they believed it was done by the

divine direction, and to pray towards the Caaba in the morning, but that in

the evening they should pray, as formerly, towards the temple of Jerusalem;

that Mohammed's followers, imagining the Jews were better judges of this

matter than themselves, might imitate their example. But others say these

were certain Jewish priests of Khaibar, who directed some of their people to

pretend in the morning that they had embraced Mohammedism, but in the close of

the day to say that they had looked into their books of scripture, and

consulted their Rabbins, and could not find that Mohammed was the person

described and intended in the law, by which trick they hoped to raise doubts

in the minds of the Mohammedans.3

Al Beidâwi. 1 Idem. 2 See before, c. 2, p. 16.

3 Al Beidâwi

There is of those who have received the scriptures, unto whom if thou

trust a talent he will restore it unto thee;l and there is also of them, unto

whom if thou trust a dinâr, he will not restore it unto thee, unless thou

stand over him continually with great urgency.m

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

the heathen: but they utter a lie against GOD, knowingly.

70 Yea, whoso keepeth his covenant, and feareth God, GOD surely loveth

those who fear him.

But they who make merchandise of GOD'S covenant, and of their oaths, for

a small price, shall have no portion in the next life, neither shall GOD speak

to them or regard them on the day of resurrection, nor shall he cleanse them;

but they shall suffer a grievous punishment.

And there are certainly some of them who read the scriptures perversely,

that ye may think what they read to be really in the scriptures, yet it is not

in the scripture; and they say, This is from GOD; but it is not from GOD: and

they speak that which is false concerning GOD, against their own knowledge.

It is not fit for a man, that GOD should give him a book of revelations,

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

of me, besides GOD; but he ought to say, Be ye perfect in knowledge and in

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

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

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

believers?

And remember when GOD accepted the covenant of the prophets,o saying,

This verily is the scripture and the wisdom which I have given you: hereafter

shall an apostle come unto you, confirming the truth of that scripture which

is with you; ye shall surely believe in him, and ye shall assist him. GOD

said, Are ye firmly resolved, and do ye accept my covenant on this condition?

They answered, We are firmly resolved: God said, Be ye therefore witnesses;

and I also bear witness with you:

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

Do they therefore seek any other religion but GOD'S? since to him is

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

him shall they return.

l As an instance of this, the commentators bring Abd'allah Ebn Salâm, a

Jew, very intimate with Mohammed,4 to whom one of the Koreish lent 1,200

ounces of gold, which he very punctually repaid at the time appointed.5

m Al Beidâwi produces an example of such a piece of injustice in one

Phineas Ebn Azûra, a Jew, who borrowed a dinâr, which is a gold coin worth

about ten shillings, of a Koreishite, and afterwards had the conscience to

deny it.

But the person more directly struck at in this passage was the above-

mentioned Caab Ebn al Ashraf, a most inveterate enemy of Mohammed and his

religion, of whom Jallalo'ddin relates the same story as al Beidâwi does of

Phineas. This Caab, after the battle of Bedr, went to Mecca, and there, to

excite the Koreish to revenge themselves, made and recited verses lamenting

the death of those who were slain in that battle, and reflecting very severely

on Mohammed; and he afterwards returned to Medina, and had the boldness to

repeat them publicly there also, at which Mohammed was so exceedingly provoked

that he proscribed him, and sent a party of men to kill him, and he was

circumvented and slain by Mohammed Ebn Moslema, in the third year of the

Hejra.1 Dr. Prideaux2 has confounded the Caab we are now speaking of with

another very different person of the same name, and a famous poet, but who was

the son of Zohair, and no Jew, as a learned gentleman has already observed.3

In consequence of which mistake, the doctor attributes what the Arabian

historians write of the latter to the former, and wrongly affirms that he was

not put to death by Mohammed.

Some of the commentators, however, suppose that in the former part of

this passage the Christians are intended, who, they say, are generally people

of some honour and justice; and in the latter part the Jews, who, they think,

are more given to cheating and dishonesty.4

n This passage was revealed, say the commentators, in answer to the

Christians, who insisted that Jesus had commanded them to worship him as GOD.

Al Beidâwi adds that two Christians, named Abu Râfé al Koradhi and al Seyid al

Najrâni, offered to acknowledge Mohammed for their Lord, and to worship him;

to which he answered, GOD forbid that we should worship any besides GOD.

o Some commentators interpret this of the children of Israel

themselves, of whose race the prophets were. But others say the souls of all

the prophets, even of those who were not then born, were present on Mount

Sinai when GOD gave the law to Moses, and that they entered into the covenant

here mentioned with him. A story borrowed by Mohammed from the Talmudists,

and therefore most probably his true meaning in this place.

4 See Prideaux's Life of Mahom. p. 33. 5 Al Beidâwi,

Jallalo'ddin. 1 Al Jannâbi, Elmacin.

2 Life of Mahom. p. 78, &c. 3 Vide Gagnier, in not. ad Abulfed. Vit.

Moh. p. 64 and 122. 4 Al Beidâwi.

Say, We believe in GOD, and that which hath been sent down unto us, and

that which was sent down unto Abraham, and Ismael, and Isaac, and Jacob, and

the tribes, and that which was delivered to Moses, and Jesus, and the prophets

from their LORD; we make no distinction between any of them; and to him are we

resigned.

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

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

80 How shall GOD direct men who have become infidels after they had

believed, and borne witness that the apostle was true, and manifest

declarations of the divine will had come unto them? for GOD directeth not the

ungodly people.

Their reward shall be, that on them shall fall the curse of GOD and of

angels, and of all mankind:

they shall remain under the same forever; their torment shall not be

mitigated, neither shall they be regarded;

except those who repent after this, and amend; for GOD is gracious and

merciful.

Moreover they who become infidels after they have believed, and yet

increase in infidelity, their repentance shall in no wise be accepted, and

they are those who go astray.

Verily they who believe not, and die in their unbelief, the world full of

gold shall in nowise be accepted from any of them, even though he should give

it for his ransom; they shall suffer a grievous punishment, and they shall

have none to help them.

Ye will never attain unto righteousness until ye give in alms of that

which ye love: and whatever ye give, GOD knoweth it.

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

forbade unto himself,q before the Pentateuch was sent down.r Say unto the

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

Whoever therefore contriveth a lie against GOD after this, they will be

evil doers.

Say, GOD is true: follow ye therefore the religion of Abraham the

orthodox; for he was no idolater.

90 Verily the first house appointed unto men to worship in was that which

was in Becca;s blessed, and a direction to all creatures.t

p See before, chapter 2, p. 8, note y.

q This passage was revealed on the Jews reproaching Mohammed and his

followers with their eating of the flesh and milk of camels,1 which they said

was forbidden Abraham, whose religion Mohammed pretended to follow. In answer

to which he tells them that GOD ordained no distinction of meats before he

gave the law to Moses, though Jacob voluntarily abstained from the flesh and

milk of camels; which some commentators say was the consequence of a vow made

by that patriarch, when afflicted with the sciatica, that if he were cured he

would eat no more of that meat which he liked best; and that was camel's

flesh: but others suppose he abstained from it by the advice of physicians

only.2

This exposition seems to be taken from the children of Israel's not

eating of the sinew on the hollow of the thigh, because the angel, with whom

Jacob wrestled at Peniel, touched the hollow of his thigh in the sinew that

shrank.3

r Wherein the Israelites, because of their wickedness and perverseness,

were forbidden to eat certain animals which had been allowed their

predecessors.4

s Mohammed received this passage when the Jews said that their Keblah,

or the temple of Jerusalem, was more ancient than that of the Mohammedans, or

the Caaba.5 Becca is another name of Mecca.6 Al Beidâwi observes that the

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

t i.e., The Keblah, towards which they are to turn their faces in

prayer.

1 See Levit. xi. 4; Deut. xiv. 7. 2 Al Beidâwi, Jallalo'ddin.

3 Gen. xxxii. 32. 4 Kor. c. 4. See the notes there.

5 Al Beidâwi, Jallalo'ddin. 6 See the Prelim. Disc Sect. I. p.

3.

Therein are manifest signs:u the place where Abraham stood; and whoever

entereth therein, shall be safe. And it is a duty towards GOD, incumbent on

those who are able to go thither,x to visit this house;

but whosoever disbelieveth, verily GOD needeth not the service of any

creature.

Say, O ye who have received the scriptures, why do ye not believe in the

signs of GOD?

Say, O ye who have received the scriptures, why do ye keep back from the

way of GOD, him who believeth? Ye seek to make it crooked, and yet are

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

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

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

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

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

directed in the right way.

O believers, fear GOD with his true fear, and die not unless ye also be

true believers.

And cleave all of you unto the covenantz of GOD, and depart not from it,

and remember the favor of GOD towards you: since ye were enemies, and he

reconciled your hearts, and ye became companions and brethren by his favor:

and ye were on the brink of a pit of fire, and he delivered you thence.

Thus GOD declareth unto you his signs, that ye may be directed.

100 Let there be people among you who invite to the best religion; and

command that which is just, and forbid that which is evil; and they shall be

happy.

And be not as they who are divided, and disagree in matters of religion,a

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

torment.

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

shall become black.b And unto them whose faces shall become black, GOD will

say, Have ye returned unto your unbelief, after ye had believed? therefore

taste the punishment, for that ye have been unbelievers:

but they whose faces shall become white shall be in the mercy of GOD,

therein shall they remain for ever.

u Such is the stone wherein they show the print of Abraham's feet, and

the inviolable security of the place immediately mentioned; that the birds

light not on the roof of the Caaba, and wild beasts put off their fierceness

there; that none who came against it in a hostile manner ever prospered,1 as

appeared particularly in the unfortunate expedition of Abraha al Ashram;2 and

other fables of the same stamp which the Mohammedans are taught to believe.

x According to an exposition of this passage attributed to Mohammed, he

is supposed to be able to perform the pilgrimage, who can supply himself with

provisions for the journey, and a beast to ride upon. Al Shâfeï has decided

that those who have money enough, if they cannot go themselves, must hire some

other to go in their room. Malec Ebn Ans thinks he is to be reckoned able who

is strong and healthy, and can bear the fatigue of the journey on foot, if he

has no beast to ride, and can also earn his living by the way. But Abu Hanîfa

is of opinion that both money sufficient and health of body are requisite to

make the pilgrimage a duty.3

y This passage was revealed on occasion of a quarrel excited between

the tribes of al Aws and al Khazraj, by one Shâs Ebn Kais, a Jew; who, passing

by some of both tribes as they were sitting and discoursing familiarly

together, and being inwardly vexed at the friendship and harmony which reigned

among them on their embracing Mohammedism, whereas they had been, for 120

years before, most inveterate and mortal enemies, though descendants of two

brothers; in order to set them at variance, sent a young man to sit down by

them, directing him to relate the story of the battle of Boâth (a place near

Medina), wherein, after a bloody fight, al Aws had the better of al Khazraj,

and to repeat some verses on that subject. The young man executed his orders;

whereupon those of each tribe began to magnify themselves, and to reflect on

and irritate the other, till at length they called to arms, and great numbers

getting together on each side, a dangerous battle had ensued, if Mohammed had

not stepped in and reconciled them; by representing to them how much they

would be to blame if they returned to paganism, and revived those animosities

which Islâm had composed; and telling them that what had happened was a trick

of the devil to disturb their present tranquility.4

z Literally, Hold fast by the cord of God. That is, Secure yourselves

by adhering to Islâm, which is here metaphorically expressed by a cord,

because it is as sure a means of saving those who profess it from perishing

hereafter, as holding by a rope is to prevent one's falling into a well, or

other like place. It is said that Mohammed used for the same reason to call

the Korân, Habl Allah al matîn, i.e., the sure cord of GOD.5

a i.e., As the Jews and Christians, who dispute concerning the unity of

GOD, the future state, &c.1

b See the Preliminary Discourse, Sect. IV.

1 Jallalo'ddin, al Beidâwi. 2 See Kor. c. 105. 3 Al

Beidâwi. 4 Idem.

5 Idem. 1 Idem

These are the signs of GOD: we recite them unto thee with truth. GOD

will not deal unjustly with his creatures.

And to GOD belongeth whatever is in heaven and on earth; and to GOD shall

all things return.

Ye are the best nation that hath been raised up unto mankind: ye command

that which is just, and ye forbid that which is unjust, and ye believe in GOD.

And if they who have received the scriptures had believed, it had surely been

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

them are transgressors.

They shall not hurt you, unless with a slight hurt; and if they fight

against you, they shall turn their backs to you; and they shall not be

helped.d

They are smitten with vileness wheresoever they are found; unless they

obtain security by entering into a treaty with GOD, and a treaty with men:f

and they draw on themselves indignation from GOD, and they are afflicted with

poverty. This they suffer, because they disbelieved the signs of GOD,g and

slew the prophets unjustly; this, because they were rebellious, and

transgressed.

Yet they are not all alike: there are of those who have received the

scriptures, upright people; they meditate on the signs of GOD in the night

season, and worship;

110 they believe in GOD, and the last day; and command that which is just,

and forbid that which is unjust, and zealously strive to excel in good works;

these are of the righteous.

And ye shall not be denied the reward of the good which ye do;h for GOD

knoweth the pious.

As for the unbelievers, their wealth shall not profit them at all,

neither their children, against GOD: they shall be the companions of hell

fire; they shall continue therein forever.

The likeness of that which they lay out in this present life, is as a

wind wherein there is a scorching cold: it falleth on the standing corn of

those men who have injured their own souls, and destroyeth it. And GOD

dealeth not unjustly with them; but they injure their own souls.

O true believers, contract not an intimate friendship with any besides

yourselves;i they will not fail to corrupt you. They wish for that which may

cause you to perish: their hatred hath already appeared from out of their

mouths; but what their breasts conceal is yet more inveterate. We have

already shown you signs of their ill will towards you, if ye understand.

Behold, ye love them, and they do not love you: ye believe in all the

scriptures, and when they meet you, they say, We believe; but when they

assemble privately together, they bite their fingers' ends out of wrath

against you. Say unto them, Die in your wrath: verily GOD knoweth the

innermost part of your breasts.

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

rejoice at it. But if ye be patient, and fear God, their subtlety shall not

hurt you at all; for GOD comprehendeth whatever they do.

c As Abd'allah Ebn Salâm and his companions,2 and those of the tribes

of al Aws and al Khazraj who had embraced Mohammedism.

d This verse, al Beidâwi says, is one of those whose meaning is

mysterious, and relates to something future: intimating the low condition to

which the Jewish tribes of Koreidha, Nadîr, Banu Kainokâ, and those who dwelt

at Khaibar, were afterwards reduced by Mohammed.

e i.e., Unless they either profess the Mohammedan religion, or submit

to pay tribute.

f Those namely who have embraced Islâm.

g That is, the Korân.

h Some copies have a different reading in this passage, which they

express in the third person: They shall not be denied, &c.

i i.e., Of a different religion.

2 Al Beidâwi.

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

mightest prepare the faithful a camp for war;k and GOD hear and knew it;

when two companies of you were anxiously thoughtful, so that ye became

faint-hearted;l but GOD was the supporter of them both; and in GOD let the

faithful trust.

And GOD had already given you the victory at Bedr,m when ye were inferior

in number; therefore fear GOD, that ye may be thankful.

120 When thou saidst unto the faithful, Is it not enough for you, that your

LORD should assist you with three thousand angels sent down from heaven?

Verily if ye persevere, and fear God, and your enemies come upon you

suddenly, your LORD will assist you with five thousand angels, distinguished

by their horses and attire.n

And this GOD designed only as good tidings for youo that your hearts

might rest secure; for victory is from GOD alone, the mighty, the wise. That

he should cut off the uttermost part of the unbelievers, or cast them down, or

that they should be overthrown and unsuccessful is nothing to thee.

It is no business of thine; whether God be turned unto them, or whether

he punish them; they are surely unjust doers.p

To GOD belongeth whatsoever is in heaven and on earth: he spareth whom he

pleaseth, and he punisheth whom he pleaseth; for GOD is merciful.

O true believers, devour nor usury, doubling it twofold; but fear GOD,

that ye may prosper:

and fear the fire which is prepared for the unbelievers; and obey GOD,

and his apostle that ye may obtain mercy.

And run with emulation to obtain remission from your LORD, and paradise,

whose breath equalleth the heavens and the earth, which is prepared for the

godly;

k This was at the battle of Ohod, a mountain about four miles to the

north of Medina. The Koreish, to revenge their loss at Bedr,1 the next year

being the third of the Hejra, got together an army of 3,000 men, among whom

there were 200 horse, and 700 armed with coats of mail. These forces marched

under the conduct of Abu Sofiân and sat down at Dhu'lholeifa, a village about

six miles from Medina. Mohammed, being much inferior to his enemies in

numbers, at first determined to keep himself within the town, and receive them

there; but afterwards, the advice of some of his companions prevailing, he

marched out against them at the head of 1,000 men (some say he had 1,050 men,

others but 900), of whom 100 were armed with coats of mail, but he had no more

than one horse, besides his own, in his whole army. With these forces he

formed a camp in a village near Ohod, which mountain he contrived to have on

his back; and the better to secure his men from being surrounded, he placed

fifty archers in the rear, with strict orders not to quit their post. When

they came to engage, Mohammed had the better at first, but afterwards by the

fault of his archers, who left their ranks for the sake of the plunder, and

suffered the enemies' horse to encompass the Mohammedans and attack them in

the rear, he lost the day, and was very near losing his life, being struck

down by a shower of stones, and wounded in the face with two arrows, on

pulling out of which his two foreteeth dropped out. Of the Moslems seventy

men were slain, and among them Hamza the uncle of Mohammed, and of the

infidels twenty-two.2 To excuse the ill success of this battle, and to raise

the drooping courage of his followers, is Mohammed's drift in the remaining

part of this chapter.

l These were some of the families of Banu Salma of the tribe of al

Khazraj, and Banu'l Hareth of the tribe of al Aws, who composed the two wings

of Mohammed's army. Some ill impression had been made on them by Abda'llah

Ebn Obba Solûl, then an infidel, who having drawn off 300 men, told them that

they were going to certain death, and advised them to return back with him;

but he could prevail on but a few, the others being kept firm by the divine

influence, as the following words intimate.3

m See before, p. 32.

n The angels who assisted the Mohammedans at Bedr, rode, say the

commentators, on black and white horses, and had on their heads white and

yellow sashes, the ends of which hung down between their shoulders.

o i.e., As an earnest of future success.

p This passage was revealed when Mohammed received the wounds above

mentioned at the battle of Ohod, and cried out, How shall that people prosper

who have stained their prophet's face with blood, while he called them to

their Lord? The person who wounded him was Otha the son of Abu Wakkas.4

1 See before, p. 32. 2 Abulfeda, in Vita Moham. p. 64, &c. El

Macin. l. x. Prideaux's Life of Mahomet, p. 80.

3 Al Beidâwi.

who give alms in prosperity and adversity; who bridle their anger, and

forgive men; for GOD loveth the beneficent.q

And who, after they have committed a crime, or dealt unjustly with their

own souls, remember GOD, and ask pardon for their sins, (for who forgiveth

sins except GOD?) and persevere not in what they have done knowingly;

130 their reward shall be pardon from their LORD, and gardens wherein rivers

flow, they shall remain therein forever: and how excellent is the reward of

those who labor!

There have already been before you examples of punishment of infidels,

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

accuse God's apostles of imposture.

This book is a declaration unto men, and a direction and an admonition to

the pious.

And be not dismayed, neither be ye grieved; for ye shall be superior to

the unbelievers if ye believe.

If a wound hath happened unto you in war,r a like wound hath already

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

success interchangeably to succeed each other among men; that GOD may know

those who believe, and may have martyrs from among you: (GOD loveth not the

workers of iniquity;)

and that GOD might prove those who believe, and destroy the infidels.

Did ye imagine that ye should enter paradise, when as yet GOD knew not

those among you who fought strenuously in his cause; nor knew those who

persevered with patience?

Moreover ye did sometimes wish for death before that ye met it;t but ye

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

Mohammed is no more than an apostle; the other apostles have already

deceased before him: if he die, therefore, or be slain, will ye turn back on

your heels?u but he who turneth back on his heels will not hurt God at all;

and GOD will surely reward the thankful.

q It is related of Hasan the son of Ali, that a slave having once

thrown a dish on him boiling hot, as he sat at table, and fearing his master's

resentment, fell immediately on his knees, and repeated these words, Paradise

is for those who bridle their anger: Hasan answered, I am not angry. The

slave proceeded, and for those who forgive men. I forgive you, said Hasan.

The slave, however, finished the verse, adding, for God loveth the beneficent.

Since it is so replied Hasan, I give you your liberty, and four hundred pieces

of silver.5 A noble instance of moderation and generosity.

r That is, by your being worsted at Ohod.

s When they were defeated at Bedr. It is observable that the number of

Mohammedans slain at Ohod, was equal to that of the idolaters slain at Bedr;

which was so ordered by GOD for a reason to be given elsewhere.1

t Several of Mohammed's followers who were not present at Bedr, wished

for an opportunity of obtaining, in another action, the like honour as those

had gained who fell martyrs in that battle; yet were discouraged on seeing the

superior numbers of the idolaters in the expedition of Ohod. On which

occasion this passage was revealed.2

u These words were revealed when it was reported in the battle of Ohod

that Mohammed was slain; whereupon the idolaters cried out to his followers,

Since your prophet is slain, return to your ancient religion, and to your

friends; if Mohammed had been a prophet he had not been slain. It is related

that a Moslem named Ans Ebn al Nadar, uncle to Malec Ebn Ans, hearing these

words, said aloud to his companions, My friends, though Mohammed be slain,

certainly Mohammed's Lord liveth and dieth not; therefore value not your lives

since the prophet is dead, but fight for the cause for which he fought: then

he cried out, O God, I am excused before thee, and acquitted in thy sight of

what they say; and drawing his sword, fought valiantly till he was killed.3

4 Idem. Abulfeda, ubi supra. 5 Vide D'Herbelot, Bibl.

Orient. Art. Hassan. 1 In not. ad cap. 8.

2 Al Beidâwi 3 Idem.

No soul can die unless by the permission of GOD, according to what is

written in the book containing the determination of things.x And whoso

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

chooseth the reward of the world to come, we will give him thereof: and we

will surely reward the thankful.

140 How many prophets have encountered those who had many myriads of troops:

and yet they desponded not in their mind for what had befallen them in

fighting for the religion of GOD; and were not weakened, neither behaved

themselves in an abject manner? GOD loveth those who persevere patiently.

And their speech was no other than what they said, Our LORD forgive us

our offences, and our transgressions in our business; and confirm our feet,

and help us against the unbelieving people. And GOD gave them the reward of

this world, and a glorious reward in the life to come; for GOD loveth the

well-doers.

O ye who believe, if you obey the infidels, they will cause you to turn

back on your heels, and ye will be turned back and perish:y

but GOD is your LORD; and he is the best helper.

We will surely cast a dread into the hearts of the unbelievers,z because

they have associated with GOD that concerning which he sent them down no

power: their dwelling shall be the fire of hell; and the receptacle of the

wicked shall be miserable.

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

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

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

desired.

Some of you chose this present world, and others of you chose the world

to come.c Then he turned you to flight from before them, that he might make

trial of you: (but he hath now pardoned you: for GOD is endued with

beneficence towards the faithful;)

when ye went up as ye fled, and looked not back on any: while the apostle

called you, in the uttermost part of you.d Therefore God rewarded you with

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

which ye fail of, nor for that which befalleth you,e for GOD is well

acquainted with whatever ye do.

x Mohammed, the more effectually to still the murmurs of his party on

their defeat, represents to them that the time of every man's death is decreed

and predetermined by God, and that those who fell in the battle could not have

avoided their fate had they stayed at home; whereas they had now obtained the

glorious advantage of dying martyrs for the faith. Of the Mohammedan doctrine

of absolute predestination I have spoken in another place.4

y This passage was also occasioned by the endeavours of the Koreish to

seduce the Mohammedans to their old idolatry, as they fled in the battle of

Ohod.

z To this Mohammed attributed the sudden retreat of Abu Sofiân and his

troops, without making any farther advantage of their success; only giving

Mohammed a challenge to meet them next year at Bedr, which he accepted.

Others say that as they were on their march home, they repented they had not

utterly extirpated the Mohammedans, and began to think of going back to Medina

for that purpose, but were prevented by a sudden consternation or panic fear,

which fell on them from GOD.5

a i.e., In the beginning of the battle, when the Moslems had the

advantage, putting the idolaters to flight, and killing several of them.

b That is, till the bowmen, who were placed behind to prevent their

being surrounded, seeing the enemy fly, quitted their post, contrary to

Mohammed's express orders, and dispersed themselves to seize the plunder;

whereupon Khâled Ebn al Walîd perceiving their disorder, fell on their rear

with the horse which he commanded, and turned the fortune of the day. It is

related that though Abda'llah Ebn Johair, their captain, did all he could to

make them keep their ranks, he had not ten that stayed with him out of the

whole fifty.6

c The former were they who, tempted by the spoil, quitted their post;

and the latter they who stood firm by their leader.

d Crying aloud, Come hither to me, O servants of GOD! I am the apostle

of GOD; he who returneth back, shall enter paradise. But notwithstanding all

his endeavours to rally his men, he could not get above thirty of them about

him.

e i.e., GOD punished your avarice and disobedience by suffering you to

be beaten by your enemies, and to be discouraged by the report of your

prophet's death; that ye might be inured to patience under adverse fortune,

and not repine at any loss or disappointment for the future

4 Prelim. Disc. Sect IV. 5 Al Beidâwi. 6 Idem.

Vide Abulfeda, Vit. Moh. p. 65, 66, and note, ibid.

Then he sent down upon you after affliction security; a soft sleep which

fell on some part of you; but other part were troubled by their own souls;f

falsely thinking of GOD, a foolish imagination saying, Will anything of the

matter happen unto us?g Say, Verily, the matter belongeth wholly unto GOD.

They concealed in their minds what they declared not unto thee; saying,h If

anything of the matter had happened unto us,i we had not been slain here.

Answer, If ye had been in your houses, verily they would have gone forth to

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

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

what was in your hearts; for GOD knoweth the innermost parts of the breasts of

men.

Verily they among you who turned their backs on the day whereon the two

armies met each other at Ohod, Satan caused them to slip for some crime which

they had committed:k but now hath GOD forgiven them; for GOD is gracious and

merciful.

150 O true believers, be not as they who believed not, and said of their

brethren when they had journeyed in the land or had been at war, If they had

been with us, those had not died, nor had these been slain: whereas what

befell them was so ordained that GOD might take it matter of sighing in their

hearts. GOD giveth life, and causeth to die: and GOD seeth that which ye do.

Moreover if ye be slain, or die in defence of the religion of GOD, verily

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

riches.

And if ye die, or be slain, verily unto GOD shall ye be gathered.

And as to the mercy granted unto the disobedient from GOD, thou O

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

hard-hearted, they had surely separated themselves from about thee. Therefore

forgive them, and ask pardon for them: and consult them in the affair of war;

and after thou hast deliberated, trust in GOD; for GOD loveth those who trust

in him.

If GOD help you, none shall conquer you; but if he desert you, who is it

that will help you after him? Therefore in GOD let the faithful trust.

It is not the part of a prophet to defraud,l for he who defraudeth shall

bring with him what he hath defrauded any one of, on the day of the

resurrection.m Then shall every soul be paid what he hath gained; and they

shall not be treated unjustly.

f After the action, those who had stood firm in the battle were

refreshed as they lay in the field by falling into an agreeable sleep, so that

the swords fell out of their hands; but those who had behaved themselves ill

were troubled in their minds, imagining they were now given over to

destruction.1

g That is, is there any appearance of success, or of the divine favour

and assistance which we have been promised?2

h i.e., To themselves, or to one another in private.

i If GOD had assisted us according to his promise; or, as others

interpret the words, if we had taken the advice of Abda'llah Ebn Obba Solûl,

and had kept within the town of Medina, our companions had not lost their

lives.3

k viz., For their covetousness in quitting their post to seize the

plunder.

l This passage was revealed, as some say, on the division of the spoil

at Bedr; when some of the soldiers suspected Mohammed of having privately

taken a scarlet carpet made all of silk and very rich, which was missing.4

Others suppose the archers, who occasioned the loss of the battle of Ohod,

left their station because they imagined Mohammed would not give them their

share of the plunder; because, as it is related, he once sent out a party as

an advanced guard, and in the meantime attacking the enemy, took some spoils

which he divided among those who were with him in the action, and gave nothing

to the party that was absent on duty.5

m According to a tradition of Mohammed, whoever cheateth another will

on the day of judgment carry his fraudulent purchase publicly on his neck.

1 Al Beidâwi, Jallalo'ddin. 2 Idem. 3 Idem.

4 Al Beidâwi, Jallalo'ddin.

5 Al Beidâwi.

Shall he therefore who followeth that which is well-pleasing unto GOD be

as he who bringeth on himself wrath from GOD, and whose receptacle is hell? an

evil journey shall it be thither.

There shall be degrees of rewards and punishments with GOD, for GOD seeth

what they do.

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

them an apostle of their own nation,n who should recite his signs unto them,

and purify them, and teach them the book of the Koran and wisdom:o whereas

they were before in manifest error.

After a misfortune had befallen you at Ohod, (ye had already obtained two

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

yourselves:q for GOD is almighty.

160 And what happened unto you, on the day whereon the two armies met, was

certainly by the permission of GOD; and that he might know the ungodly. It

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

enemy: they answered, if we had known ye went out to fight, we had certainly

followed you.r They were on that day nearer unto unbelief, than they were to

faith;

they spake with their mouths, what was not in their hearts: but GOD

perfectly knew what they concealed;

who said of their brethren, while themselves stayed at home, if they had

obeyed us, they had not been slain. Say, Then keep back death from

yourselves, if ye say truth.

Thou shalt in nowise reckon those who have been slain at Ohod, in the

cause of GOD, dead; nay, they are sustained alive with their LORD,s

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

those who, coming after them, have not as yet overtaken them;t because there

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

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

and his bounty; and for that GOD suffereth not the reward of the faithful to

perish.

They who hearkened unto GOD and his apostle, after a wound had befallen

them at Ohod,u such of them as do good works, and fear God, shall have a great

reward;

n Some copies, instead of min anfosihim, i.e., of themselves, read min

anfasihim, i.e., of the noblest among them; for such was the tribe of Koreish,

of which Mohammed was descended.1

o i.e., The Sonna.2

p viz., In the battle of Bedr, where ye slew seventy of the enemy,

equalling the number of those who lost their lives at Ohod, and also took as

many prisoners.3

q It was the consequence of your disobeying the orders of the prophet,

and abandoning your post for the sake of plunder.

r That is, if we had conceived the least hope of success when ye

marched out of Medina to encounter the infidels, and had not known that ye

went rather to certain destruction than to battle, we had gone with you. But

this Mohammed here tells them was only a feigned excuse; the true reason of

their staying behind being their want of faith and firmness in their

religion.4

s See before, p. 17.

t i.e., Rejoicing also for their sakes, who are destined to suffer

martyrdom, but have not as yet attained it.5

u The commentators differ a little as to the occassion of this passage.

When news was brought to Mohammed, after the battle of Ohod, that the enemy,

repenting of their retreat, were returning towards Medina, he called about him

those who had stood by him in the battle, and marched out to meet the enemy as

far as Homarâ al Asad, about eight miles from that town, notwithstanding

several of his men were so ill of their wounds that they were forced to be

carried; but a panic fear having seized the army of the Koreish, they changed

their resolution and continued their march home; of which Mohammed having

received intelligence, he also went back to Medina: and, according to some

commentators, the Korân here approves the faith and courage of those who

attended the prophet on this occasion. Others say the persons intended in

this passage were those who went with Mohammed the next year, to meet Abu

Sofiân and the Koreish, according to their challenge, at Bedr,1 where they

waited some time for the enemy, and then returned home; for the Koreish,

though they set out from Mecca, yet never came so far as the place of

appointment, their hearts failing them on their march; which Mohammed

attributed to their being struck with a terror from GOD.2 This expedition the

Arabian histories call the second, or lesser expedition of Bedr.

1 Idem. 2 Idem. 3 See before, p. 32. 4 Al

Beidâwi. 5 Vide Rev. vi. II.

1 See before, p. 47, note 2. 2 Al Beidâwi.

unto whom certain men said, Verily the men of Mecca have already gathered

forces against you, be ye therefore afraid of them:x but this increased their

faith, and they said, GOD is our support, and the most excellent patron.

Wherefore they returned with favor from GOD, and advantage:y no evil

befell them: and they followed what was well pleasing unto GOD: for GOD is

endowed with great liberality.

Verily that devilz would cause you to fear his friends: but be ye not

afraid of them: but fear me, if ye be true believers.

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

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

life, and they shall suffer a great punishment.

Surely those who purchase infidelity with faith shall by no means hurt

GOD at all, but they shall suffer a grievous punishment.

And let not the unbelievers think, because we grant them lives long and

prosperous, that it is better for their souls: we grant them long and

prosperous lives only that their iniquity may be increased; and they shall

suffer an ignominious punishment.

GOD is not disposed to leave the faithful in the condition which ye are

now in,a until he sever the wicked from the good;

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

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

unto:b believe therefore in GOD, and his apostles; and if ye believe, and fear

God, ye shall receive a great reward.

And let not those who are covetous of what GOD of his bounty hath granted

them imagine that their avarice is better for them: nay, rather it is worse

for them.

That which they have covetously reserved shall be bound as a collar about

their neck,c on the day of the resurrection: unto GOD belongeth the

inheritance of heaven and earth; and GOD is well acquainted with what ye do.

x The persons who thus endeavoured to discourage the Mohammedans were,

according to one tradition, some of the tribe of Abd Kais, who, going to

Medina, were bribed by Abu Sofiân with a camel's load of dried raisins; and,

according to another tradition, it was Noaim Ebn Masúd al Ashjaï who was also

bribed with a she-camel ten months gone with young (a valuable present in

Arabia). This Noaim, they say, finding Mohammed and his men preparing for the

expedition, told them that Abu Sofiân, to spare them the pains of coming so

far as Bedr, would seek them in their own houses, and that none of them could

possibly escape otherwise than by timely flight. Upon which Mohammed, seeing

his followers a little dispirited, swore that he would go himself though not

one of them went with him. And accordingly he set out with seventy horsemen,

every one of them crying out, Hashna Allah, i.e., GOD is our support.3

y While they stayed at Bedr expecting the enemy, they opened a kind of

fair there, and traded to very considerable profit.4

z Meaning either Noaim, or Abu Sofiân himself.

a That is, he will not suffer the good and sincere among you to

continue indiscriminately mixed with the wicked and hypocritical.

b This passage was revealed on the rebellious and disobedient

Mohammedans telling Mohammed that if he was a true prophet he could easily

distinguish those who sincerely believed from the dissemblers.1

c Mohammed is said to have declared, that whoever pays not his legal

contribution of alms duly shall have a serpent twisted about his neck at the

resurrection.2

3 Idem, Jallalo'ddin. 4 Al Beidâwi. 1 Idem.

2 Idem, Jallalo'ddin.

GOD hath already heard the saying of those who said, Verily GOD is poor,

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

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

say unto them, Taste ye the pain of burning.

This shall they suffer for the evil which their hands have sent before

them, and because GOD is not unjust towards mankind;

who also say, Surely GOD hath commanded us, that we should not give

credit to any apostle, until one should come unto us with a sacrifice, which

should be consumed by fire.e

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

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

speak truth?

If they accuse thee of imposture, the apostles before thee have also been

accounted impostors, who brought evident demonstrations, and the scriptures,

and the book which enlighteneth the understanding.

Every soul shall taste of death, and ye shall have your reward on the day

of resurrection; and he who shall be far removed from hell fire, and shall be

admitted into paradise, shall be happy: but the present life is only a

deceitful provision.

Ye shall surely be proved in your possessions, and in your persons; and

ye shall bear from those unto whom the scripture was delivered before you, and

from the idolaters, much hurt: but if ye be patient and fear God, this is a

matter that is absolutely determined.

And when GOD accepted the covenant of those to whom the book of the law

was given, saying, Ye shall surely publish it unto mankind, ye shall not hide

it: yet they threw it behind their backs, and sold it for a small price: but

woful is the price for which they have sold it.g

Think not that they who rejoice at what they have done, and expect to be

praised for what they have not done;h think not, O prophet, that they shall

escape from punishment, for they shall suffer a painful punishment;

d It is related that Mohammed, writing to the Jews of the tribe of

Kainokâ to invite them to Islâm, and exhorting them, among other things, in

the words of the Korân,3 to lend unto GOD on good usury, Phineas Ebn Azûra, on

hearing that expression, said, Surely GOD is poor, since they ask to borrow

for him. Whereupon Abu Becr, who was the bearer of that letter, struck him on

the face, and told him that if it had not been for the truce between them, he

would have struck off his head; and on Phineas's complaining to Mohammed of

Abu Becr's ill usage, this passage was revealed.4

e The Jews, say the commentators, insisted that it was a peculiar proof

of the mission of all the prophets sent to them, that they could, by their

prayers, bring down fire from heaven to consume the sacrifice, and therefore

they expected Mohammed should do the like. And some Mohammedan doctors agree

that GOD appointed this miracle as the test of all their prophets, except only

Jesus and Mohammed;5 though others say any other miracle was a proof full as

sufficient as the bringing down fire from heaven.6

The Arabian Jews seem to have drawn a general consequence from some

particular instances of this miracle in the Old Testament.7 And the Jews at

this day say, that first the fire which fell from heaven on the altar of the

tabernacle,8 after the consecration of Aaron and his sons, and afterwards that

which descended on the altar of Solomon's temple, at the dedication of that

structure,9 was fed and constantly maintained there by the priests, both day

and night, without being suffered once to go out, till it was extinguished, as

some think, in the reign of Manasses,10 but, according to the more received

opinion, when the temple was destroyed by the Chaldeans. Several Christians11

have given credit to this assertion of the Jews, with what reason I shall not

here inquire; and the Jews, in consequence of this notion, might probably

expect that a prophet who came to restore GOD'S true religion, should rekindle

for them this heavenly fire, which they have not been favoured with since the

Babylonish captivity.

f Among these the commentators reckon Zacharias and John the Baptist.

g i.e., Dearly shall they pay hereafter for taking bribes to stifle the

truth. Whoever concealeth the knowledge which GOD has given him, says

Mohammed, GOD shall put on him a bridle of fire on the day of resurrection.

h i.e., Who think they have done a commendable deed in concealing and

dissembling the testimonies in the Pentateuch concerning Mohammed, and in

disobeying GOD'S commands to the contrary. It is said that, Mohammed once

asking some Jews concerning a passage in their law, they gave him an answer

very different from the truth, and were mightily pleased that they had, as

they thought, deceived him. Others, however, think this passage relates to

some pretended Mohammedans who rejoiced in their hypocrisy, and expected to be

commended for their wickedness.12

3 Cap. 2, p. 26. 4 Al Beidâwi. 5 Jallalo'ddin.

6 Al Beidâwi.

7 Levit. ix. 24; I Chron. xxi. 26; 2 Chron. vii. I; 1 Kings xviii. 38.

8 Levit. ix. 24. 9 2 Chron. vii. x.

10 Talmud, Zebachim, c. 6. 11 See Prideaux's Connect part i. bk.

iii. p. 158. 12 Al Beidâwi.

and unto GOD belongeth the kingdom of heaven and earth: GOD is almighty.

Now in the creation of heaven and earth, and the vicissitude of night and

day, are signs unto those who are endued with understanding;

who remember GOD standing, and sitting, and lying on their sides;i and

meditate on the creation of heaven and earth, saying, O LORD, thou hast not

created this in vain; far be it from thee: therefore deliver us from the

torment of hell fire:

O LORD, surely whom thou shalt throw into the fire, thou wilt also cover

with shame: nor shall the ungodly have any to help them.

190 O LORD, we have heard a preacherk inviting us to the faith and saying,

Believe in your LORD: and we believed.

O LORD, forgive us therefore our sins, and expiate our evil deeds from

us, and make us to die with the righteous.

O LORD, give us also the reward which thou hast promised by thy apostles;

and cover us not with shame on the day of resurrection; for thou art not

contrary to the promise.

Their LORD therefore answered them, saying, I will not suffer the work of

him among you who worketh to be lost, whether he be male, or female:l the one

of you is from the other.

They therefore who have left their country, and have been turned out of

their houses, and have suffered for my sake, and have been slain in battle;

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

into gardens watered by rivers;

a reward from GOD; and with GOD is the most excellent reward.

Let not the prosperous dealing of the unbelievers in the land deceive

thee;m it is but a slender provision;n and then their receptacle shall be

hell; an unhappy couch shall it be.

But they who fear the LORD shall have gardens through which rivers flow,

they shall continue therein forever: this is the gift of GOD for what is with

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

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

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

sent down to them, submitting themselves unto GOD;o they tell not the signs of

GOD for a small price:

i viz., At all times and in all postures. Al Beidâwi mentions a saying

of Mohammed to one Imrân Ebn Hosein, to this purpose: Pray standing, if thou

art able; if not, sitting; and if thou canst not sit up, then as thou liest

along. Al Shâfeï directs that he sick should pray lying on their right side.

k Namely, Mohammed, with the Korân.

l These words were added, as some relate, on Omm Salma, one of the

prophet's wives, telling him that she had observed GOD often made mention of

the men who fled their country for the sake of their faith, but took no notice

of the women.1

m The original word properly signifies success in the affairs of life,

and particularly in trade. It is said that some of Mohammed's followers

observing the prosperity the idolaters enjoyed, expressed their regret that

those enemies of GOD should live in such ease and plenty, while themselves

were perishing for hunger and fatigue; whereupon this passage was revealed.2

n Because of its short continuance.

o The persons here meant, some will have to be Abda'llah Ebn Salâm3 and

his companions; others suppose they were forty Arabs of Najrân, or thirty-two

Ethiopians, or else eight Greeks, who were converted from Christianity to

Mohammedism; and others say this passage was revealed in the ninth year of the

Hejra, when Mohammed, on Gabriel's bringing him the news of the death of

Ashama king of Ethiopia, who had embraced the Mohammedan religion some years

before,4 prayed for the soul of the departed; at which some of his

hypocritical followers were displeased, and wondered that he should pray for a

Christian proselyte whom he had never seen.5

1 Idem. 2 Idem. 3 See before, p. 44. 4 See

the Prelim. Discourse, Sect. II. 5 Al Beidâwi.

these shall have their reward with their LORD; for GOD is swift in taking

an account.p

200 O true believers, be patient and strive to excel in patience, and be

constant-minded, and fear GOD, that ye may be happy.

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