ENTITLED, THE TABLE;d REVEALED AT MEDINA.
IN THE NAME OF THE MOST MERCIFUL GOD.
O TRUE believers, perform your contracts. Ye are allowed to eat the
brute cattle,e other than what ye are commanded to abstain from; except the
game which ye are allowed at other times, but not while ye are on pilgrimage
to Mecca; GOD ordaineth that which he pleaseth.
O true believers, violate not the holy rites of GOD,f nor the sacred
month,g nor the offering, nor the ornaments hung thereon,h nor those who are
travelling to the holy house, seeking favor from their LORD, and to please
him.
But when ye shall have finished your pilgrimage; then hunt. And let not
the malice of some, in that they hindered you from entering the sacred
temple,i provoke you to transgress, by taking revenge on them in the sacred
months. Assist one another according to justice and piety, but assist not one
another in injustice and malice: therefore fear GOD; for GOD is severe in
punishing.
Ye are forbidden to eat that which dieth of itself, and blood, and
swine's flesh, and that on which the name of any besides GOD hath been
invocated;k and that which hath been strangled, or killed by a blow, or by a
fall, or by the horns of another beast, and that which hath been eaten by a
wild beast,l except what ye shall kill yourselves;m and that which hath been
sacrificed unto idols.n It is likewise unlawful for you to make division by
casting lots with arrows.o This is an impiety. On this day,p woe be unto
those who have apostatized from their religion; therefore fear not them, but
fear me.
This day have I perfected your religion for you,q and have completed my
mercy upon you;r and I have chosen for you Islam, to be your religion. But
whosoever shall be driven by necessity through hunger, to eat of what we have
forbidden, not designing to sin, surely GOD will be indulgent and merciful
unto him.
d The title is taken from the Table, which, towards the end of the
chapter, is fabled to have been let down from heaven to Jesus. It is
sometimes also called the chapter of Contracts, which word occurs in the first
verse.
e As camels, oxen, and sheep; and also wild cows, antelopes, &c.;1 but
not swine, nor what is taken in hunting during the pilgrimage.
f i.e., The ceremonies used in the pilgrimage of Mecca.
g See the Prelim. Disc. Sect. VII.
h The offering here meant is the sheep led to Mecca, to be there
sacrificed, about the neck of which they used to hang garlands, green boughs,
or some other ornament, that it may be distinguished as a thing sacred.2
i In the expedition of Al Hodeibiya.3
k For the idolatrous Arabs used, in killing any animal for food, to
consecrate it, as it were, to their idols, by saying, In the name of Allât, or
al Uzza.4
l Or by a creature trained up to hunting.5
m That is, unless ye come up time enough to find life in the animal,
and to cut its throat.
n The word also signifies certain stones, which the pagan Arabs used to
set up near their houses, and on which they superstitiously slew animals, in
honour of their gods.6
o See Prelim. Disc. Sect. V.
p This passage, it is said, was revealed on Friday evening, being the
day of the pilgrims visiting Mount Arafat, the last time Mohammed visited the
temple of Mecca, therefore called the pilgrimage of valediction.7
q And therefore the commentators say, that after this time, no positive
or negative precept was given.1
r By having given you a true and perfect religion; or, by the taking of
Mecca, and the destruction of idolatry.
1 Jallalo'ddin, al Beidâwi. 2 See the Prelim. Disc. Sect. IV.
3 See the Prelim. Disc. Sect. II.
4 See c. 2, p. 18. 5 Al Beidâwi. 6 Idem. 7
Idem. See Prid. Life of Mahom. p. 99.
1 Vide Abulfed. Vit. Moh. p. 131.
They will ask thee what is allowed them as lawful to eat? Answer, Such
things as are goods are allowed you; and what ye shall teach animals of prey
to catch,t training them up for hunting after the manner of dogs, and teaching
them according to the skill which GOD hath taught you. Eat therefore of that
which they shall catch for you; and commemorate the name of GOD thereon;u and
fear GOD, for GOD is swift in taking an account.
This day are ye allowed to eat such things as are good, and the food of
those to whom the scriptures were givenx is also allowed as lawful unto you;
and your food is allowed as lawful unto them. And ye are also allowed to
marry free women that are believers, and also free women of those who have
received the scriptures before you, when ye shall have assigned them their
dower; living chastely with them, neither committing fornication, nor taking
them for concubines. Whoever shall renounce the faith, his work shall be
vain, and in the next life he shall be of those who perish.
O true believers, when ye prepare yourselves to pray, wash your faces,
and your hands unto the elbows; and rub your heads, and your feet unto the
ankles;
and if ye be polluted by having lain with a woman, wash yourselves all
over. But if ye be sick, or on a journey, or any of you cometh from the
privy, or if ye have touched women, and ye find no water, take fine clean
sand, and rub your faces and your hands therewith; GOD would not put a
difficulty upon you; but he desireth to purify you, and to complete his favor
upon you, that ye may give thanks.
10 Remember the favor of GOD towards you, and his covenant which he hath
made with you, when ye said, We have heard, and will obey.y Therefore fear
God, for God knoweth the innermost parts of the breasts of men.
O true believers, observe justice when ye appear as witnesses before GOD,
and let not hatred towards any induce you to do wrong: but act justly; this
will approach nearer unto piety; and fear GOD, for GOD is fully acquainted
with what ye do.
GOD hath promised unto those who believe, and do that which is right,
that they shall receive pardon and a great reward.
But they who believe not, and accuse our signs of falsehood, they shall
be the companions of hell.
O true believers, remember God's favor towards you, when certain men
designed to stretch forth their hands against you, but he restrained their
hands from hurting you;z therefore fear GOD and in GOD let the faithful trust.
s Not such as are filthy, or unwholesome.
t Whether beasts or birds.
u Either when ye let go the hound, hawk, or other animal, after the
game; or when ye kill it.
x viz., Slain or dressed by Jews or Christians.
y These words are the form used at the inauguration of a prince; and
Mohammed here intends the oath of fidelity which his followers had taken to
him at al Akaba.2
z The commentators tell several stories as the occasion of this
passage. One says, that Mohammed and some of his followers being at Osfân (a
place not far from Mecca, in the way to Medina), and performing their noon
devotions, a company of idolaters, who were in view, repented they had not
taken that opportunity of attacking them, and therefore waited till the hour
of evening prayer, intending to fall upon them then: but GOD defeated their
design, by revealing the verse of fear. Another relates, that the prophet
going to the tribe of Koreidha (who were Jews) to levy a fine for the blood of
two Moslems, who had been killed by mistake, by Amru Ebn Ommeya al Dimri, they
desired him to sit down and eat with them, and they would pay the fine;
Mohammed complying with their request, while he was sitting, they laid a
design against his life, one Amru Ebn Jahâsh undertaking to throw a millstone
upon him; but GOD withheld his hand, and Gabriel immediately descended to
acquaint the prophet with their treachery, upon which he rose up and went his
way. A third story is, that Mohammed having hung up his arms on a tree, under
which he was resting himself, and his companions being dispersed some distance
from him, an Arab of the desert came up to him and drew his sword, saying, Who
hindereth me from killing thee? To which Mohammed answered, GOD; and Gabriel
beating the sword out of the Arab's hand, Mohammed took it up, and asked him
the same question, Who hinders me from killing thee? the Arab replied, nobody,
and immediately professed Mohammedism.1 Abûlfeda2 tells the same story, with
some variation of circumstances.
2 Vide Abulfed. ibid. p. 43, and the Prelim. Disc. Sect. II.
1 Al Beidâwi. 2 Vit. Moh. p. 73.
GOD formerly accepted the covenant of the children of Israel, and we
appointed out of them twelve leaders: and GOD said, Verily I am with you:a if
ye observe prayer, and give alms, and believe in my apostles, and assist them,
and lend unto GOD on good usury,b I will surely expiate your evil deeds from
you, and I will lead you into gardens, wherein rivers flow: but he among you
who disbelieveth after this, erreth from the straight path.
Wherefore because they have broken their covenant, we have cursed them,
and hardened their hearts; they dislocate the words of the Pentateuch from
their places, and have forgotten part of what they were admonished; and thou
wilt not cease to discover deceitful practices among them, except a few of
them. But forgive them,c and pardon them, for GOD loveth the beneficent.
And from those who say, We are Christians, we have received their
covenant; but they have forgotten part of what they were admonished; wherefore
we have raised up enmity and hatred among them, till the day of resurrection;
and GOD will then surely declare unto them what they have been doing.
O ye who have received the scriptures, now is our apostle come unto you,
to make manifest unto you many things which ye concealed in the scriptures;d
and to pass overe many things. Now is light and a perspicuous book of
revelations come unto you from God. Thereby will GOD direct him who shall
follow his good pleasure, into the paths of peace; and shall lead them out of
darkness into light, by his will, and shall direct them in the right way.
They are infidels, who say, Verily GOD is Christ the son of Mary. Say
unto them, And who could obtain anything from GOD to the contrary, if he
pleased to destroy Christ the son of Mary, and his mother, and all those who
are on the earth?
20 For unto GOD belongeth the kingdom of heaven and earth, and whatsoever
is contained between them; he createth what he pleaseth, and GOD is almighty.
a After the Israelites had escaped from Pharaoh, GOD ordered them to go
against Jericho, which was then inhabited by giants, of the race of the
Canaanites, promising to give it into their hands; and Moses, by the divine
direction, appointed a prince or captain over each tribe, to lead them in that
expedition,3 and when they came to the borders of the land of Canaan, sent the
captains as spies to get information of the state of the country, enjoining
them secresy; but they being terrified at the prodigious size and strength of
the inhabitants, disheartened the people by publicly telling them what they
had seen, except only Caleb the son of Yufanna (Jephunneh) and Joshua the son
of Nun.4
b By contributing towards this holy war.
c That is, if they repent and believe, or submit to pay tribute. Some,
however, think these words are abrogated by the verse of the sword.5
d Such as the verse of stoning adulterers,6 the description of
Mohammed, and Christ's prophecy of him by the name of Ahmed.7
e i.e., Those which it was not necessary to restore.
3 See Numb. i. 4. 5. 4 Al Beidâwi. Numb. xiii. and xiv
5 Al Beidâwi. 6 See c. 3, p. 34.
7 Al Beidâwi.
The Jews and the Christians say, We are the children of GOD and his
beloved. Answer, Why therefore doth he punish you for your sins? Nay, but ye
are men, of those whom he hath created. He forgiveth whom he pleaseth, and
punisheth whom he pleaseth; and unto GOD belongeth the kingdom of heaven and
earth, and of what is contained between them both; and unto him shall all
things return.
O ye who have received the scriptures, now is our apostle come unto you,
declaring unto you the true religion, during the cessation of apostles,f lest
ye should say, There came unto us no bearer of good tidings, nor any warner:
but now is a bearer of good tidings, and a warner come unto you; for GOD is
almighty.
Call to mind when Moses said unto his people, O my people, remember the
favor of GOD towards you, since he hath appointed prophets among you, and
constituted you kings,g and bestowed on you what he hath given to no other
nation in the world.h
O my people, enter the holy land, which GOD hath decreed you, and turn
not your backs, lest ye be subverted and perish.
They answered, O Moses, verily there are a gigantic people in the land;i
and we will by no means enter it, until they depart thence; but if they depart
thence, then will we enter therein.
And two menk of those who feared GOD, unto whom GOD had been gracious,
said, Enter ye upon them suddenly by the gate of the city; and when ye shall
have entered the same, ye shall surely be victorious: therefore trust in GOD,
if ye are true believers.
They replied, O Moses, we will never enter the land, while they remain
therein: go therefore thou, and thy LORD, and fight; for we will sit here.
Moses said, O LORD, surely I am not master of any except myself, and my
brother; therefore make a distinction between us and the ungodly people.
GOD answered, Verily the land shall be forbidden them forty years; during
which time they shall wander like men astonished on the earth;l therefore be
not thou solicitous for the ungodly people.
f The Arabic word al Fatra signifies the intermediate space of time
between two prophets, during which no new revelation or dispensation was
given; as the interval between Moses and Jesus, and between Jesus and
Mohammed, at the expiration of which last, Mohammed pretended to be sent.
g This was fulfilled either by GOD'S giving them a kingdom, and a long
series of princes; or by his having made them kings or masters of themselves,
by delivering them from the Egyptian bondage.
h Having divided the Red Sea for you, and guided you by a cloud, and
fed you with quails and manna, &c.1
i The largest of these giants, the commentators say, was Og, the son of
Anak; concerning whose enormous stature, his escaping the Flood, and the
manner of his being slain by Moses, the Mohammedans relate several absurd
fables.2
k Namely, Caleb and Joshua.
l The commentators pretend that the Israelites, while they thus
wandered in the desert, were kept within the compass of about eighteen (or as
some say twenty-seven) miles; and that though they travelled from morning to
night, yet they constantly found themselves the next day at the place from
whence they set out.1
1 Al Beidâwi. 2 Vide Marraacc. in Alcor. p. 231, &c.
D'Herbel. Bibl. Orient. p. 336. 1 Al Beidâwi, Jallalo'ddin.
30 Relate unto them also the history of the two sons of Adam,m with truth.
When they offeredn their offering, and it was accepted from one of them,o and
was not accepted from the other, Cain said to his brother, I will certainly
kill thee. Abel answered, GOD only accepteth the offering of the pious;
if thou stretchest forth thy hand against me, to slay me, I will not
stretch forth my hand against thee, to slay thee; for I fear GOD, the LORD of
all creatures.p
I choose that thou shouldest bear my iniquity and thine own iniquity; and
that thou become a companion of hell fire; for that is the reward of the
unjust.q
But his soul suffered him to slay his brother, and he slew him;r
wherefore he became of the number of those who perish.
And GOD sent a raven, which scratched the earth, to show him how he
should hide the shame of his brother,s and he said, Woe is me! am I unable to
be like this raven, that I may hide my brother's shame? and he became one of
those who repent.
Wherefore we commanded the children of Israel, that he who slayeth a
soul, without having slain a soul, or committed wickedness in the earth,t
shall be as if he had slain all mankind:u but he who saveth a soul alive,
shall be as if he had saved the lives of all mankind.
Our apostles formerly came unto them, with evident miracles; then were
many of them after this, transgressors on the earth.
But the recompense of those who fight against GOD and his apostle, and
study to act corruptly in the earth, shall be, that they shall be slain, or
crucified, or have their hands and their feet cut off on the opposite sides,
or be banished the land.x This shall be their disgrace in this world, and in
the next world they shall suffer a grievous punishment;
except those who shall repent, before ye prevail against them; for know
that GOD is inclined to forgive, and merciful.
m viz., Cain and Abel, whom the Mohammedans call Kâbil and Hâbil.
n The occasion of their making this offering is thus related, according
to the common tradition in the east.2 Each of them being born with a twin
sister, when they were grown up, Adam, by God's direction, ordered Cain to
marry Abel's twin sister, and that Abel should marry Cain's (for it being the
common opinion that marriages ought not to be had in the nearest degrees of
consanguinity, since they must necessarily marry their sisters, it seemed
reasonable to suppose they ought to take those of the remoter degree), but
this Cain refusing to agree to, because his own sister was the handsomest,
Adam ordered them to make their offerings to GOD, thereby referring the
dispute to his determination.3 The commentators say Cain's offering was a
sheaf of the very worst of his corn, but Abel's a fat lamb, of the best of his
flock.
o Namely, from Abel, whose sacrifice GOD declared his acceptance of in
a visible manner, by causing fire to descend from heaven and consume it,
without touching that of Cain.4
p To enhance Abel's patience, al Beidâwi tells us, that he was the
stronger of the two, and could easily have prevailed against his brother.
q The conversation between the two brothers is related somewhat to the
same purpose in the Jerusalem Targum and that of Jonathan ben Uzziel.
r Some say he knocked out his brains with a stone;5 and pretend that as
Cain was considering which way he should effect the murder, the devil appeared
to him in a human shape, and showed him how to do it, by crushing the head of
a bird between two stones.6
s i.e., His dead corpse. For Cain, having committed this fratricide,
became exceedingly troubled in his mind, and carried the dead body about on
his shoulders for a considerable time, not knowing where to conceal it, till
it stank horridly; and then God taught him to bury it by the example of a
raven, who having killed another raven in his presence, dug a pit with his
claws and beak, and buried him therein.7 For this circumstance of the raven
Mohammed was beholden to the Jews, who tell the same story, except only that
they make the raven to appear to Adam, and that he thereupon buried his son.8
t Such as idolatry, or robbing on the highway.1
u Having broken the commandment which forbids the shedding of blood.
x The lawyers are not agreed as to the applying of these punishments.
But the commentators suppose that they who commit murder only are to be put to
death in the ordinary way; those who murder and rob too, to be crucified;
those who rob without committing murder, to have their right hand and their
left foot cut off; and they who assault persons and put them in fear, to be
banished.2 It is also a doubt whether they who are to be crucified shall be
crucified alive, or be first put to death, or whether they shall hang on the
cross till they die.3
2 Vide Abulfarag, p. 6, 7; Eutych. Annal. p. 15, 16; and D'Herbelot,
Bibl. Orient. Art. Cabil. 3 Al Beidâwi.
4 Idem, Jallalo'ddin. 5 Vide Eutych. ubi supra. 6 Vide
D'Herbelot, ubi sup. 7 Jallalo'ddin, al Beidâwi.
8 Vide R. Eliezer, Pirke, c. 20. 1 Al Beidâwi. 2 Idem,
Jallalo'ddin. 3 Al Beidâwi.
O true believers, fear GOD, and earnestly desire a near conjunction with
him, and fight for his religion, that ye may be happy.
40 Moreover they who believe not, although they had whatever is in the
earth, and as much more withal, that they might therewith redeem themselves
from punishment on the day of resurrection; it shall not be accepted from
them, but they shall suffer a painful punishment.
They shall desire to go forth from the fire, but they shall not go forth
from it, and their punishment shall be permanent.
If a man or a woman steal, cut off their hands,y in retribution for that
which they have committed; this is an exemplary punishment appointed by GOD;
and GOD is mighty and wise.
But whoever shall repent after his iniquity, and amend, verily GOD will
be turned unto him,z for GOD is inclined to forgive, and merciful.
Dost thou not know that the kingdom of heaven and earth is GOD'S? He
punisheth whom he pleaseth, and he pardoneth whom he pleaseth; for GOD is
almighty.
O apostle, let not them grieve thee, who hasten to infidelity,a either of
those who say, We believe, with their mouths, but whose hearts believe not;b
or of the Jews, who hearken to a lie, and hearken to other people;c who come
unto thee: they pervert the words of the law from their true places,d and say,
If this be brought unto you, receive it; but if it be not brought unto you,
beware of receiving aught else;e and in behalf of him whom GOD shall resolve
to seduce, thou shalt not prevail with GOD at all. They whose hearts GOD
shall not please to cleanse shall suffer shame in this world, and a grievous
punishment in the next:
who hearken to a lie, and eat that which is forbidden.f But if they come
unto thee for judgment, either judge between them, or leave them;g and if thou
leave them, they shall not hurt thee at all. But if thou undertake to judge,
judge between them with equity; for GOD loveth those who observe justice.
y But this punishment, according to the Sonna, is not to be inflicted,
unless the value of the thing stolen amount to four dinârs, or about forty
shillings. For the first offence, the criminal is to lose his right hand,
which is to be cut off at the wrist; for the second offence, his left foot, at
the ankle; for the third, his left hand; for the fourth, his right foot; and
if he continue to offend, he shall be scourged at the discretion of the
judge.4
z That is, GOD will not punish him for it hereafter; but his repentance
does not supersede the execution of the law here, nor excuse him from making
restitution. Yet, according to al Shâfeï, he shall not be punished if the
party wronged forgive him before he be carried before a magistrate.5
a i.e., Who take the first opportunity to throw off the mask, and join
the unbelievers.
b viz., The hypocritical Mohammedans.
c These words are capable of two senses; and may either mean that they
attended to the lies and forgeries of their Rabbins, neglecting the
remonstrances of Mohammed; or else, that they came to hear Mohammed as spies
only, that they might report what he said to their companions, and represent
him as a liar.1
d See chapter 4, p. 59, note e.
e That is, if what Mohammed tells you agrees with scripture, as
corrupted and dislocated by us, then you may accept it as the word of GOD; but
if not, reject it. These words, it is said, relate to the sentence pronounced
by that prophet on an adulterer and an adulteress,2 both persons of some
figure among the Jews. For they, it seems, though they referred the matter to
Mohammed, yet directed the persons who carried the criminals before him, that
if he ordered them to be scourged, and to have their faces blackened (by way
of ignominy), they should acquiesce in his determination; but in case he
condemned them to be stoned, they should not. And Mohammed pronouncing the
latter sentence against them, they refused to execute it, till Ebn Sûriya (a
Jew), who was called upon to decide the matter, acknowledged the law to be so-
whereupon they were stoned at the door of the mosque.3
f Some understand this of unlawful meats; but others of taking or
devouring, as it is expressed, of usury and bribes.4
g i.e., Take thy choice, whether thou wilt determine their differences
or not. Hence al Shâfeï was of opinion that a judge was not obliged to decide
causes between Jews or Christians; though if one or both of them be
tributaries, or under the protection of the Mohammedans, they are obliged:
this verse not regarding them. Abu Hanîfa, however, thought that the
magistrates were obliged to judge all cases which were submitted to them.6
4 Jallalo'ddin, Al Beidâwi. 5 Idem. 1 Al Beidâwi.
2 See c. 3, p. 34, note r
3 Al Beidâwi. 4 Idem. 6 Idem.
And how will they submit to thy decision, since they have the law,
containing the judgment of GOD?h Then will they turn their backs, after this;i
but those are not true believers.k
We have surely sent down the law, containing direction, and light:
thereby did the prophets, who professed the true religion, judge those who
judaized; and the doctors and priests also judged by the book of GOD, which
had been committed to their custody; and they were witnesses thereof.l
Therefore fear not men, but fear me; neither sell my signs for a small price.
And whoso judgeth not according to what GOD hath revealed, they are infidels.
We have therein commanded them, that they should give life for life,m and
eye for eye, and nose for nose, and ear for ear, and tooth for tooth; and that
wounds should also be punished by retaliation:n but whoever should remit it as
alms, it should be accepted as an atonement for him. And whoso judgeth not
according to what GOD hath revealed, they are unjust.
50 We also caused Jesus the son of Mary to follow the footsteps of the
prophets, confirming the law which was sent down before him; and we gave him
the gospel, containing direction and light; confirming also the law which was
given before it, and a direction and admonition unto those who fear God:
that they who have received the gospel might judge according to what GOD
hath revealed therein: and whoso judgeth not according to what GOD hath
revealed, they are transgressors.
We have also sent down unto thee the book of the Koran with truth,
confirming that scripture which was revealed before it; and preserving the
same safe from corruption. Judge therefore between them according to that
which GOD hath revealed; and follow not their desires, by swerving from the
truth which hath come unto thee. Unto every of you have we given a law, and
an open path;
and if GOD had pleased, he had surely made you one people;o but he hath
thought fit to give you different laws, that he might try you in that which he
hath given you respectively. Therefore strive to excel each other in good
works: unto GOD shall ye all return, and then will he declare unto you that
concerning which ye have disagreed.
h In the following passage Mohammed endeavours to answer the objections
of the Jews and Christians, who insisted that they ought to be judged, the
former by the law of Moses, and the latter by the gospel. He allows that the
law was the proper rule of judging till the coming revelation of the Korân,
which is so far from being contradictory to either of the former, that it is
more full and explicit; declaring several points which had been stifled or
corrupted therein, and requiring a rigorous execution of the precepts in both,
which had been too remissly observed, or rather neglected, by the latter
professors of those religions.
i That is, notwithstanding their outward submission, they will not
abide by thy sentence, though conformable to the law, if it contradict their
own false and loose decisions.
k As gainsaying the doctrine of the books which they acknowledge for
scripture.
l That is, vigilant, to prevent any corruptions therein.
m The original word is soul.
n See Exod. xxi. 24, &c.
o i.e., He had given you the same laws, which should have continued in
force through all ages, without being abolished or changed by new
dispensations; or he could have forced you all to embrace the Mohammedan
religion.1
1 Idem.
Wherefore do thou, O prophet, judge between them according to that which
GOD hath revealed, and follow not their desires; but beware of them, lest they
cause thee to errp from part of those precepts which GOD hath sent down unto
thee; and if they turn back,q know that GOD is pleased to punish them for some
of their crimes; for a great number of men are transgressors.
Do they therefore desire the judgment of the time of ignorance?r but who
is better than GOD, to judge between people who reason aright?
O true believers, take not the Jews or Christians for your friends; they
are friends the one to the other; but whoso among you taketh them for his
friends, he is surely one of them: verily GOD directeth not unjust people.
Thou shalt see those in whose hearts there is an infirmity, to hasten
unto them, saying, We fear lest some adversity befall us;s but it is easy for
GOD to give victory, or a command from him,t that they may repent of that
which they concealed in their minds.
And they who believe will say, Are these the men who have sworn by GOD,
with a most firm oath, that they surely held with you?u their works are become
vain, and they are of those who perish.
O true believers, whoever of you apostatizeth from his religion, GOD will
certainly bring other people to supply his place,x whom he will love, and who
will love him; who shall be humble towards the believers; but severe to the
unbelievers: they shall fight for the religion of GOD, and shall not fear the
obloquy of the detractor. This is the bounty of GOD, he bestoweth it on whom
he pleaseth: GOD is extensive and wise.
p It is related that certain of the Jewish priests came to Mohammed
with a design to entrap him; and having first represented to him that if they
acknowledged him for a prophet, the rest of the Jews would certainly follow
their example, made this proposal-that if he would give judgment for them in a
controversy of moment which they pretended to have with their own people, and
which was agreed to be referred to his decision, they would believe him; but
this Mohammed absolutely refused to comply with.2
q Or refuse to be judged by the Korân.
r That is, to be judged according to the customs of paganism, which
indulge the passions and vicious appetites of mankind: for this, it seems, was
demanded by the Jewish tribes of Koreidha and al Nadîr.3
s These were the words of Ebn Obba, who, when Obâdah Ebn al Sâmat
publicly renounced the friendship of the infidels, and professed that he took
GOD and his apostle for his patrons, said that he was a man apprehensive of
the fickleness of fortune, and therefore would not throw off his old friends,
who might be of service to him hereafter.1
t To extirpate and banish the Jews; or to detect and punish the
hypocrites.
u These words may be spoken by the Mohammedans either to one another or
to the Jews, since these hypocrites had given their oaths to both.2
x This is one of those accidents which, it is pretended, were foretold
by the Korân long before they came to pass. For in the latter days of
Mohammed, and after his death, considerable numbers of the Arabs quitted his
religion, and returned to Paganism, Judaism, or Christianity. Al Beidâwi
reckons them up in the following order. 1. Three companies of Banu Modlaj,
seduced by Dhu'lhamâr al Aswad al Ansi, who set up for a prophet in Yaman, and
grew very powerful there.3 2. Banu Honeifa, who followed the famous false
prophet Moseilama.4 3. Banu Asad, who acknowledged Toleiha Ebn Khowailed,
another Banu Asad, who acknowledged Toleiha Ebn Khowailed, another pretender
to divine revelation,5 for their prophet. All these fell off in Mohammed's
lifetime. The following, except only the last, apostatized in the reign of
Abu Becr. 4. Certain of the tribe of Fezârah, headed by Oyeyma Ebn Hosein.
5. Some of the tribe of Ghatfân, whose leader was Korrah Ebn Salma. 6. Banu
Soleim, who followed al Fajâah Ebn Ad Yalîl. 7. Banu Yarbu, whose captain
was Malec Ebn Noweirah Ebn Kais. 8. Part of the tribe of Tamîm, the
proselytes of Sajâj the daughter of al Mondhar, who gave herself out for a
prophetess.6 9. The tribe of Kendah, led by al Asháth Ebn Kais. 10. Banu
Becr Ebn al Wayel, in the province of Bahrein, headed by al Hotam Ebn Zeid.
And, 11. Some of the tribe of Ghassân, who with their prince Jabalah Ebn al
Ayham, renounced Mohammedism in the time of Omar, and returned to their former
profession of Christianity.7
But as to the persons who fulfilled the other part of this prophecy, by
supplying the loss of so many renegades, the commentators are not agreed.
Some will have them to be the inhabitants of Yaman, and others the Persians;
the authority of Mohammed himself being vouched for both opinions. Others,
however, suppose them to be 2,000 of the tribe of al Nakhá (who dwelt in
Yaman), 5,000 of those of Kendah and Bajîlah, and 3,000 of unknown descent,8
who were present at the famous battle of Kadesia, fought in the Khalîfat of
Omar, and which put an end to the Persian empire.9
2 Al Beidâwi. 3 Idem. 1 Idem. 2 Idem.
3 See the Prelim. Disc. Sect. VIII.
4 See ibid. 5 See Ibid. 6 See ibid. 7 See
ibid. Sect I. 8 Vide D'Herbel. Bibl. Orient. p. 226.
9 Al Beidâwi.
60 Verily your protector is GOD, and his apostle, and those who believe,
who observe the stated times of prayer, and give alms, and who bow down to
worship.
And whoso taketh GOD, and his apostle, and the believers for his friends,
they are the party of GOD, and they shall be victorious.
O true believers, take not such of those to whom the scriptures were
delivered before you, or of the infidels, for your friends, who make a
laughing-stock, and a jest of your religion;y but fear GOD, if ye be true
believers;
nor those who when ye call to prayer, make a laughing-stock and a jest of
it;z this they do, because they are people who do not understand.
Say, O ye who have received the scriptures, do ye reject us for any other
reason than because we believe in GOD, and that revelation which hath been
sent down unto us, and that which was formerly sent down, and for that the
greater part of you are transgressors?
Say, Shall I denounce unto you a worse thing than this, as to the reward
which ye are to expect with GOD? He whom GOD hath cursed, and with whom he
hath been angry, having changed some of them into apes and swine,a and who
worship Taghût,b they are in the worse condition, and err more widely from the
straightness of the path.
When they came unto you, they said, We believe: yet they entered into
your company with infidelity, and went forth from you with the same; but GOD
well knew what they concealed.
Thou shalt see many of them hastening unto iniquity and malice, and to
eat things forbidden;c and woe unto them for what they have done.
Unless their doctors and priests forbid them uttering wickedness, and
eating things forbidden; woe unto them for what they shall have committed.
The Jews say, The hand of GOD is tied up.d Their hands shall be tied
up,e and they shall be cursed for that which they have said. Nay his hands
are both stretched forth; he bestoweth as he pleaseth: that which hath been
sent down unto thee from thy LORDf shall increase the transgression and
infidelity of many of them; and we have put enmity and hatred between them,
until the day of resurrection. So often as they shall kindle a fire for war
GOD shall extinguish it;g and they shall set their minds to act corruptly in
the earth, but GOD loveth not the corrupt doers.
y This passage was primarily intended to forbid the Moslems entering
into a friendship with two hypocrites named Refâa Ebn Zeid, and Soweid Ebn al
Hareth, who, though they had embraced Mohammedism, yet ridiculed it on all
occasions, and were notwithstanding greatly beloved among the prophet's
followers.
z These words were added on occasion of a certain Christian, who
hearing the Muadhdhin, or crier, in calling to prayers, repeat this part of
the usual form, I profess that Mohammed is the apostle of GOD, said aloud, May
GOD burn the liar: but a few nights after his own house was accidentally set
on fire by a servant, and himself and his family perished in the flames.1
a The former were the Jews of Ailah, who broke the sabbath;2 and the
latter those who believed not in the miracle of the table which was let down
from heaven to Jesus.3 Some, however, imagine that the Jews of Ailah only are
meant in this place, pretending that the young men among them were
metamorphosed into apes, and the old men into swine.4
b See chap. 2, p. 28.
c See before, p. 73.
d That is, he is become niggardly and close-fisted. These were the
words of Phineas Ebn Azûra (another indecent expression of whom, almost to the
same purpose, is mentioned elsewhere)5 when the Jews were much impoverished by
a dearth, which the commentators will have to be a judgment on them for their
rejecting of Mohammed; and the other Jews who heard him, instead of reproving
him, expressed their approbation of what he had said.6
e i.e., They shall be punished with want and avarice. The words may
also allude to the manner wherein the reprobates shall appear at the last day,
having their right hands tied up to their necks;7 which is the proper
signification of the Arabic word.
f viz., The Korân.
g Either by raising feuds and quarrels among themselves, or by granting
the victory to the Moslems. Al Beidâwi adds, that on the Jews neglecting the
true observance of their law, and corrupting their religion, GOD has
successively delivered them into the hands, first of Bakht Nasr or
Nebuchadnezzar, then of Titus the Roman, and afterwards of the Persians, and
has now at last subjected them to the Mohammedans.
1 Idem. 2 See c. 2, p. 8. 3 See towards the end
of this chapter 4 Al Beidâwi.
5 Cap. 3, p. 51. 6 Al Beidâwi. 7 See the Prelim. Disc. Sect.
IV.
70 Moreover if they who have received the scriptures believe, and fear God,
we will surely expiate their sins from them, and we will lead them into
gardens of pleasure; and if they observe the law, and the gospel, and the
other scriptures which have been sent down unto them from their LORD, they
shall surely eat of good things both from above them, and from under their
feet.h Among them there are people who act uprightly; but how evil is that
which many of them do work!
O apostle, publish the whole of that which hath been sent down unto thee
from thy LORD: for if thou do not, thou dost not in effect publish any part
thereof;i and GOD will defend thee against wicked men;k for GOD directeth not
the unbelieving people.
Say, O ye who have received the scriptures, ye are not grounded on
anything, until ye observe the law and the gospel and that which hath been
sent down unto you from your LORD. That which hath been sent down unto thee
from thy LORD will surely increase the transgression and infidelity of many of
them: but be not thou solicitous for the unbelieving people.
Verily they who believe, and those who Judaize, and the Sabians, and the
Christians, whoever of them believeth in GOD and the last day, and doth that
which is right, there shall come no fear on them, neither shall they be
grieved.l
We formerly accepted the covenant of the children of Israel, and sent
apostles unto them. So often as an apostle came unto them with that which
their souls desired not, they accused some of them of imposture, and some of
them they killed:
and they imagined that there should be no punishment for those crimes,
and they became blind, and deaf.m Then was GOD turned unto them;n afterwards
many of them again became blind and deaf; but GOD saw what they did.
h That is, they shall enjoy the blessings both of heaven and earth.
i That is, if thou do not complete the publication of all thy
revelations without exception, thou dost not answer the end for which they
were revealed; because the concealing of any part, renders the system of
religion which GOD has thought fit to publish to mankind by thy ministry lame
and imperfect.1
k Until this verse was revealed, Mohammed entertained a guard of armed
men for his security, but on his receiving this assurance of GOD'S protection,
he immediately dismissed them.2
l See chap. 2, p. 8.
m Shutting their eyes and ears against conviction and the remonstrance
of the law; as when they worshipped the calf.
n i.e., Upon their repentance.
1 Al Beidâwi, Jallalo'ddin. 2 Idem.
They are surely infidels, who say, Verily GOD is Christ the son of Mary;
since Christ said, O children of Israel, serve GOD, my LORD and your LORD;
whoever shall give a companion unto GOD, GOD shall exclude him from paradise,
and his habitation shall be hell fire; and the ungodly shall have none to help
them.
They are certainly infidels, who say, GOD is the third of three:o for
there is no GOD, besides one GOD; and if they refrain not from what they say,
a painful torment shall surely be inflicted on such of them as are
unbelievers.
Will they not therefore be turned unto GOD, and ask pardon of him? since
GOD is gracious and merciful.
Christ the son of Mary is no more than an apostle; other apostles have
preceded him; and his mother was a woman of veracity:p they both ate food.q
Behold, how we declare unto them the signs of God's unity; and then behold how
they turn aside from the truth.
80 Say unto them, Will ye worship, besides GOD, that which can cause you
neither harm nor profit? GOD is he who heareth and seeth.
Say, O ye who have received the scriptures, exceed not the just bounds in
your religion,r by speaking beside the truth; neither follow the desires of
people who have heretofore erred, and who have seduced many, and have gone
astray from the straight path.s
Those among the children of Israel who believe not were cursed by the
tongue of David, and of Jesus the son of Mary.t This befell them because they
were rebellious and transgressed: they forbade not one another the wickedness
which they committed; and woe unto them for what they committed.
Thou shalt see many of them take for their friends those who believe not.
Woe unto them for what their souls have sent before them,u for that GOD is
incensed against them, and they shall remain in torment forever.
But, if they had believed in GOD, and the prophet, and that which hath
been revealed unto him, they had not taken them for their friends; but many of
them are evil-doers.
Thou shalt surely find the most violent of all men in enmity against the
true believers to be the Jews, and the idolaters: and thou shalt surely find
those among them to be the most inclinable to entertain friendship for the
true believers, who say, We are Christians. This cometh to pass, because
there are priests and monks among them; and because they are not elated with
pride:x
And when they hear that which hath been sent down to the apostle read
unto them, thou shalt see their eyes overflow with tears, because of the truth
which they perceive therein,y saying, O LORD, we believe; write us down
therefore with those who bear witness to the truth,
o See chap. 4, p. 72.
p Never pretending to partake of the divine nature, or to be the mother
of GOD.3
q Being obliged to support their lives by the same means, and being
subject to the same necessities and infirmities as the rest of mankind, and
therefore no Gods.1
r See chap. 4, p. 72. But here the words are principally directed to
the Christians.
s That is, of their prelates and predecessors, who erred in ascribing
divinity to Christ, before the mission of Mohammed.2
t See before, p. 81, note a.
u See chap. 2, p. 11, note r.
x Having not that high conceit of themselves, as the Jews have; but
being humble and well disposed to receive the truth; qualities, says al
Beidâwi, which are to be commended even in infidels.
y The persons directly intended in this passage were, either Ashama,
king of Ethiopia, and several bishops and priests, who, being assembled for
that purpose, heard Jaafar Ebn Abi Taleb, who fled to that country in the
first flight,3 read the 29th and 30th, and afterwards the 18th and 19th
chapters of the Korân; on hearing of which the king and the rest of the
company burst into tears, and confessed what was delivered therein to be
conformable to truth; that prince himself, in particular, becoming a proselyte
to Mohammedism:4 or else, thirty, or as others say, seventy persons, sent
ambassadors to Mohammed by the same king of Ethiopia, to whom the prophet
himself read the 36th chapter, entitled Y.S. Whereupon they began to weep,
saying, How like is this to that which was revealed unto Jesus! and
immediately professed themselves Moslems.5
2 Jallalo'ddin. 1 Idem, al Beidâwi. 2 Idem.
3 See the Prelim. Disc. Sect. II.
4 Al Beidâwi, al Thalabi. Vide Abulfed. Vit. Moham. p. 25, &c. Marracc.
Prodr. ad Refut. Alcor. part i. p. 45. 5 Al Beidâwi, Jallalo'ddin.
Vide Marracc. ubi sup.
and what should hinder us from believing in GOD, and the truth which hath
come unto us, and from earnestly desiring that our LORD would introduce us
into paradise with the righteous people?
Therefore hath GOD rewarded them, for what they have said, with gardens
through which rivers flow; they shall continue therein forever; and this is
the reward of the righteous. But they who believe not, and accuse our signs
of falsehood, they shall be the companions of hell.
O true believers, forbid not the good things which GOD hath allowed you;z
but transgress not, for GOD loveth not the transgressors.
90 And eat of what GOD hath given you for food that which is lawful and
good: and fear GOD, in whom ye believe.
GOD will not punish you for an inconsiderate word in your oaths;a but he
will punish you for what ye solemnly swear with deliberation. And the
expiation of such an oath shall be the feeding of ten poor men with such
moderate food as ye feed your own families withal; or to clothe them;b or to
free the neck of a true believer from captivity: but he who shall not find
wherewith to perform one of these three things shall fast three days.c This
is the expiation of your oaths, when ye swear inadvertently. Therefore keep
your oaths. Thus GOD declareth unto you his signs, that ye may give thanks.
O true believers, surely wine, and lots,d and images,e and divining
arrows,f are an abomination of the work of Satan; therefore avoid them that ye
may prosper.
Satan seeketh to sow dissension and hatred among you, by means of wine
and lots, and to divert you from remembering GOD, and from prayer: will ye not
therefore abstain from them? Obey GOD, and obey the apostle, and take heed to
yourselves: but if ye turn back, know that the duty of our apostle is only to
preach publicly.g
In those who believe and do good works, it is no sin that they have
tasted wine or gaming before they were forbidden; if they fear God, and
believe, and do good works, and shall for the future fear God, and believe,
and shall persevere to fear him, and to do good;h for GOD loveth those who do
good.
z These words were revealed when certain of Mohammed's companions
agreed to oblige themselves to continual fasting and watching, and to abstain
from women, eating flesh, sleeping on beds, and other lawful enjoyments of
life, in imitation of some self-denying Christians; but this the prophet
disapproved, declaring that he would have no monks in his religion.1
a See chap. 2, p. 24.
b The commentators give us the different opinions of the doctors, as to
the quantity of food and clothes to be given in this case; which I think
scarce worth transcribing.
c That is, three days together, says Abu Hanîfa. But this is not
observed in practice, being neither explicitly commanded in the Korân, nor
ordered in the Sonna.2
d That is, all inebriating liquors, and games of chance. See the
Prelim. Disc. Sect. V. and chap. 2, p. 23.
e Al Beidâwi and some other commentators expound this of idols; but
others, with more probability, of the carved pieces or men, with which the
pagan Arabs played at chess, being little figures of men, elephants, horses,
and dromedaries; and this is supposed to be the only thing Mohammed disliked
in that game: for which reason the Sonnites play with plain pieces of wood or
ivory; but the Persians and Indians, who are not so scrupulous, still make use
of the carved ones.3
f See the Prelim. Discourse, Sect. V.
g See ibid. Sect. II.
h The commentators endeavour to excuse the tautology of this passage,
by supposing the threefold repetition of fearing and believing refers either
to the three parts of time, past, present, and future, or to the threefold
duty of man, towards GOD, himself, and his neighbour, &c.4
1 Jallalo'ddin, al Beidâwi. 2 Al Beidâwi. 3 Vide
Prelim Disc. Sect. V. 4 Al Beidâwi.
O true believers, GOD will surely prove you in offering you plenty of
game, which ye may take with your hands or your lances,i that GOD may know who
feareth him in secret; but whoever transgresseth after this shall suffer a
grievous punishment.
O true believers, kill no game while ye are on pilgrimage;k whosoever
among you shall kill any designedly shall restore the like of what he shall
have killed, in domestic animals,l according to the determination of two just
persons among you, to be brought as an offering to the Caaba; or in atonement
thereof shall feed the poor; or instead thereof shall fast, that he may taste
the heinousness of his deed. GOD hath forgiven what is past, but whoever
returneth to transgress, GOD will take vengeance on him; for GOD is mighty and
able to avenge.
It is lawful for you to fish in the sea,m and to eat what ye shall catch,
as a provision for you and for those who travel; but it is unlawful for you to
hunt by land, while ye are performing the rights of pilgrimage;n therefore
fear GOD, before whom ye shall be assembled at the last day.
GOD hath appointed the Caaba, the holy house, an establishment for
mankind; and hath ordained the sacred month,q and the offering, and the
ornaments hung thereon.q This hath he done that ye might know that GOD
knoweth whatsoever is in heaven and on earth, and that GOD is omniscient.
Know that GOD is severe in punishing, and that GOD is also ready to forgive,
and merciful.
The duty of our apostle is to preach only;r and GOD knoweth that which ye
discover, and that which ye conceal.
100 Say, Evil and good shall not be equally esteemed of, though the
abundance of evil pleaseth thee;s therefore fear GOD, O ye of understanding,
that ye may be happy.
i This temptation or trial was at al Hodeibiya, where Mohammed's men,
who had attended him thither with an intent to perform a pilgrimage to the
Caaba, and had initiated themselves with the usual rites, were surrounded by
so great a number of birds and beasts that they impeded their march; for which
unusual accident, some of them concluded that GOD had allowed them to be
taken; but this passage was to convince them of the contrary.1
k Literally, while ye are Mohrims, or have actually initiated
yourselves as pilgrims, by putting on the garment worn at that solemnity.
Hunting and fowling are hereby absolutely forbidden to persons in this state,
though they are allowed to kill certain kinds of noxious animals.2
l That is, he shall bring an offering to the temple of Mecca, to be
slain there and distributed among the poor, of some domestic or tame animal,
equal in value to what he shall have killed; as a sheep, for example, in lieu
of an antelope, a pigeon for a partridge, &c. And of this value two prudent
persons were to be judges. If the offender was not able to do this, he was to
give a certain quantity of food to one or more poor men; or, if he could not
afford that, to fast a proportionable number of days.3
m This, says Jallalo'ddin, is to be understood of fish that live
altogether in the sea, and not of those that live in the sea and on land both,
as crabs, &c. The Turks, who are Hanifites, never eat this sort of fish; but
the sect of Malec Ebn Ans, and perhaps some others, make no scruple of it.
n See above, note k.
o That is, the place where the practice of their religious ceremonies
is chiefly established; where those who are under any apprehension of danger
may find a sure asylum, and the merchant certain gain, &c.4
p Al Beidâwi understands this of the month of Dhu'lhajja, wherein the
ceremonies of the pilgrimage are performed; but Jallalo'ddin supposes all the
four sacred months are here intended.5
q See before, p. 73.
r See the Prelim. Discourse, Sect. II.
s For judgment is to be made of things not from their plenty or
scarcity, but from their intrinsic good or bad qualities.6
1 Idem, Jallalo'ddin. 2 See the Prelim. Disc. Sect. V.
3 Jallalo'ddin, al Beidâwi 4 Idem.
5 See the Prelim Disc. Sect. VII 6 Al Beidâwi.
O true believers, inquire not concerning things, which, if they be
declared unto you, may give you pain;t but if ye ask concerning them when the
Koran is sent down, they will be declared unto you: GOD pardoneth you as to
these matters; for GOD is ready to forgive, and gracious. People who have
been before you formerly inquired concerning them; and afterwards disbelieved
therein.
God hath not ordained anything concerning Bahîra, nor Sâïba, nor Wasîla,
nor Hâmi,u but the unbelievers have invented a lie against GOD: and the
greater part of them do not understand.
And when it was said unto them, Come unto that which GOD hath revealed,
and to the apostle; they answered, That religion which we found our fathers to
follow is sufficient for us. What, though their fathers knew nothing and were
not rightly directed?
O true believers, take care of your souls! He who erreth shall not hurt
you, while ye are rightly directed:x unto GOD shall ye all return, and he will
tell you that which ye have done.
O true believers, let witnesses be taken between you, when death
approaches any of you, at the time of making the testament; let there be two
witnesses, just men, from among you;y or two others of a different tribe or
faith from yourselves,z if ye be journeying in the earth, and the accident of
death befall you. Ye shall shut them both up, after the afternoon prayer,a
and they shall swear by GOD, if ye doubt them, and they shall say, We will not
sell our evidence for a bribe, although the person concerned be one who is
related to us, neither will we conceal the testimony of GOD, for then should
we certainly be of the number of the wicked.
But if it appear that both have been guilty of iniquity, two others shall
stand up in their place, of those who have convicted them of falsehood, the
two nearest in blood, and they shall swear by GOD, saying, Verily our
testimony is more true than the testimony of these two, neither have we
prevaricated; for then should we become of the number of the unjust.
t The Arabs continually teasing their prophet with questions, which
probably he was not always prepared to answer, they are here ordered to wait,
till GOD should think fit to declare his pleasure by some farther revelation;
and, to abate their curiosity, they are told, at the same time, that very
likely the answers would not be agreeable to their inclinations. Al Beidâwi
says, that when the pilgrimage was first commanded, Sorâka Ebn Malec asked
Mohammed whether they were obliged to perform it every year? To this question
the prophet at first turned a deaf ear, but being asked it a second and a
third time, he at last said, No; but if I had said yes it would have become a
duty, and, if it were a duty, ye would not be able to perform it; therefore
give me no trouble as to things wherein I give you none: whereupon this
passage was revealed.
u These were the names given by the pagan Arabs to certain camels or
sheep which were turned loose to feed, and exempted from common services, in
some particular cases; having their ears slit, or some other mark, that they
might be known; and this they did in honour of their gods.1 Which
superstitions are here declared to be no ordinances of God, but the inventions
of foolish men.
x This was revealed when the infidels reproached those who embraced
Mohammedism and renounced their old idolatry, that by so doing they arraigned
the wisdom of their forefathers.2
y That is, of your kindred or religion.
z They who interpret these words of persons of another religion, say
they are abrogated, and that the testimony of such ought not to be received
against a Moslem.3
a In case there was any doubt, the witnesses were to be kept apart from
company, lest they should be corrupted, till they gave their evidence, which
they generally did when the afternoon prayer was over, because that was the
time of people's assembling in public, or, say some, because the guardian
angels then relieve each other, so that there would be four angels to witness
against them if they gave false evidence. But others suppose they might be
examined after the hour of any other prayer, when there was a sufficient
assembly.4
1 See the Prelim. Disc. Sect. V 2 Al Beidâwi. 3
Idem. 4 Idem.
This will be easier, that men may give testimony according to the plain
intention thereof, or fear lest a different oath be given, after their oath.
Therefore fear GOD, and hearken; for GOD directeth not the unjust people.b
On a certain dayc shall GOD assemble the apostles, and shall say unto
them, What answer was returned you, when ye preached unto the people to whom
ye were sent? They shall answer, We have no knowledge, but thou art the
knower of secrets.d
When GOD shall say, O Jesus son of Mary, remember my favor towards thee,
and towards thy mother; when I strengthened thee with the holy spirit,e that
thou shouldest speak unto men in the cradle, and when thou wast grown up;f
110 and when I taught thee the scripture, and wisdom and the law, and the
gospel: and when thou didst create of clay as it were the figure of a bird, by
my permission, and didst breathe thereon, and it became a bird, by my
permission, and thou didst heal one blind from his birth, and the leper, by my
permission;g and when thou didst bring forth the dead from their graves by my
permission; and when I withheld the children of Israel from killing thee,h
when thou hadst come unto them with evident miracles, and such of them as
believed not said, This is nothing but manifest sorcery.
And when I commanded the apostles of Jesus saying, Believe in me, and in
my messenger; they answered, We do believe; and do thou bear witness that we
are resigned unto thee.
Remember when the apostles said, O Jesus son of Mary, is thy LORD able to
cause a table to descend unto us from heaven?i He answered, Fear GOD, if ye
be true believers.
b The occasion of the preceding passage is said to have been this.
Tamîn al Dâri and Addi Ebn Yâzid, both Christians, took a journey into Syria
to trade, in company with Bodeil, the freed man of Amru Ebn al As, who was a
Moslem. When they came to Damascus, Bodeil fell sick, and died, having first
wrote down a list of his effects on a piece of paper, which he hid in his
baggage, without acquainting his companions with it, and desired them only to
deliver what he had to his friends of the tribe of Sahm. The survivors,
however, searching among his goods, found a vessel of silver of considerable
weight, and inlaid with gold, which they concealed, and on their return
delivered the rest to the deceased's relations, who, finding the list of
Bodeil's writing, demanded the vessel of silver of them, but they denied it;
and the affair being brought before Mohammed, these words, viz., O true
believers, take witnesses, &c., were revealed, and he ordered them to be sworn
at the pulpit in the mosque, just as afternoon prayer was over, and on their
making oath that they knew nothing of the plate demanded, dismissed them. But
afterwards, the vessel being found in their hands, the Sahmites, suspecting it
was Bodeil's, charged them with it, and they confessed it was his, but
insisted that they had bought it of him, and that they had not produced it
because they had no proof of the bargain. Upon this they went again before
Mohammed, to whom these words, And if it appear, &c., were revealed; and
thereupon Amru Ebn al As and al Motalleb Ebn Abi Refâa, both of the tribe of
Sahm, stood up, and were sworn against them; and judgment was given
accordingly.1
c That is, on the day of judgment.
d That is, we are ignorant whether our proselytes were sincere, or
whether they apostatized after our deaths; but thou well knowest, not only
what answer they gave us, but the secrets of their hearts, and whether they
have since continued firm in their religion or not.
e See chapter 2, p. 10.
f See chapter 3, p. 37.
g See ibid.
h See ibid. p. 38.
1 Al Beidâwi.
They said, We desire to eat thereof, and that our hearts may rest at
ease, and that we may know that thou hast told us the truth, and that we may
be witnesses thereof.
Jesus the son of Mary said, O GOD our LORD, cause a table to descend unto
us from heaven, that the day of its descent may become a festival dayk unto
us, unto the first of us, and unto the last of us, and a sign from thee; and
do thou provide food for us, for thou art the best provider.
GOD said, Verily I will cause it to descend unto you; but whoever among
you shall disbelieve hereafter, I will surely punish him with a punishment,
wherewith I will not punish any other creature.
And when GOD shall say unto Jesus, at the last day, O Jesus son of Mary,
hast thou said unto men, Take me and my mother for two gods, beside GOD? He
shall answer, Praise be unto thee! it is not for me to say that which I ought
not; if I had said so, thou wouldest surely have known it: thou knowest what
is in me, but I know not what is in thee; for thou art the knower of secrets.
I have not spoken to them any other than what thou didst command me;
namely, Worship GOD, my LORD and your LORD: and I was a witness of their
actions while I staid among them; but since thou hast taken me to thyself,l
thou hast been the watcher over them; for thou art witness of all things.
If thou punish them, they are surely thy servants; and if thou forgive
them, thou art mighty and wise.
GOD will say, This day shall their veracity be of advantage unto those
who speak truth; they shall have gardens wherein rivers flow, they shall
remain therein forever: GOD hath been well pleased in them, and they have been
well pleased in him. This shall be great felicity.
120 Unto GOD belongeth the kingdom of heaven and of earth, and of whatever
therein is; and he is almighty.
i This miracle is thus related by the commentators. Jesus having, at
the request of his followers, asked it of God, a red table immediately
descended, in their sight, between two clouds, and was set before them;
whereupon he rose up, and having made the ablution, prayed, and then took off
the cloth which covered the table, saying, In the name of GOD, the best
provider of food. What the provisions were with which this table was
furnished is a matter wherein the expositors are not agreed. One will have
them to be nine cakes of bread and nine fishes; another bread and flesh;
another, all sorts of food, except flesh; another all sorts of food, except
bread and flesh; another, all except bread and fish; another, one fish, which
had the taste of all manner of food; and another, fruits of paradise; but the
most received tradition is that when the table was uncovered, there appeared a
fish ready dressed, without scales or prickly fins, dropping with fat, having
salt placed at its head and vinegar at its tail, and round it all sorts of
herbs, except leeks, and five loaves of bread, on one of which there were
olives, on the second honey, on the third butter, on the fourth cheese, and on
the fifth dried flesh. They add that Jesus, at the request of the apostles,
showed them another miracle, by restoring the fish to life, and causing its
scales and fins to return to it, at which the standers-by being affrighted, he
caused it to become as it was before; that 1,300 men and women, all afflicted
with bodily infirmities or poverty, ate of these provisions, and were
satisfied, the fish remaining whole as it was at first; that then the table
flew up to heaven in the sight of all; and every one who had partaken of this
food were delivered from their infirmities and misfortunes; and that it
continued to descend for forty days together at dinner-time, and stood on the
ground till the sun declined, and was then taken up into the clouds. Some of
the Mohammedan writers are of opinion that this table did not really descend,
but that it was only a parable; but most think the words of the Korân are
plain to the contrary. A further tradition is, that several men were changed
into swine for disbelieving this miracle, and attributing it to magic art; or,
as others pretend, for stealing some of the victuals from off it.1 Several
other fabulous circumstances are also told, which are scarce worth
transcribing.2
k Some say the table descended on a Sunday, which was the reason of the
Christians observing that day as sacred. Others pretend this day is still
kept among them as a very great festival; and it seems as if the story had its
rise from an imperfect notion of Christ's last supper and the institution of
the Eucharist.
i Or, since thou hast caused me to die: but as it is a dispute among the
Mohammedans whether Christ actually died or not, before his assumption,3 and
the original may be translated either way, I have chosen the former
expression, which leaves the matter undecided.
Idem, al Thalabi. 2 Vide Marracc. in Alc. p. 238, &c.
3 See cap. 3, p. 38.