ENTITLED, CATTLE;m REVEALED AT MECCA.n
IN THE NAME OF THE MOST MERCIFUL GOD.
PRAISE be unto GOD, who hath created the heavens and the earth, and hath
ordained the darkness and the light; nevertheless they who believe not in the
LORD equalize other gods with him.
It is he who hath created you of clay; and then decreed the term of your
lives; and the prefixed term is with him:o yet do ye doubt thereof.
He is GOD in heaven and in earth; he knoweth what ye keep secret, and
what ye publish, and knoweth what ye deserve.
There came not unto them any sign, of the signs of their LORD, but they
retired from the same;
and they have gainsaid the truth, after that it hath come unto them: but
a message shall come unto them, concerning that which they have mocked at.p
Do they not consider how many generations we have destroyed before them?
We had established them in the earth in a manner wherein we have not
established you;q we sent the heaven to rain abundantly upon them, and we gave
them rivers which flowed under their feet: yet we destroyed them in their
sins, and raised up other generations after them.
Although we had caused to descend unto thee a book written on paper, and
they had handled it with their hands, the unbelievers had surely said, This is
no other than manifest sorcery.
They said, Unless an angel be sent down unto him, we will not believe.
But if we had sent down an angel, verily the matter had ben decreed,r and they
should not have been borne with, by having time granted them to repent.
And if we had appointed an angel for our messenger, we should have sent
him in the form of a man,s and have clothed him before them, as they are
clothed.
10 Other apostles have been laughed to scorn before thee, but the judgment
which they made a jest of encompassed those who laughed them to scorn.
Say, Go through the earth, and behold what hath been the end of those,
who accused our prophets of imposture.
Say, Unto whom belongeth whatsoever is in heaven and earth? Say, Unto
GOD, He hath prescribed unto himself mercy. He will surely gather you
together on the day of resurrection; there is no doubt of it. They who
destroy their own souls are those who will not believe.
m This chapter is so entitled, because some superstitious customs of
the Meccans, as to certain cattle, are therein incidentally mentioned.
n Except only six verses, or, say others, three verses, which are taken
notice of in the notes.
o By the last term some understand the time of the resurrection.
Others think that by the first term is intended the space between creation and
death, and by the latter, that between death and the resurrection.
p That is, they shall be convinced of the truth which they have made a
jest of, when they see the punishment which they shall suffer for so doing,
both in this world and the next; or when they shall see the glorious success
of Mohammedism.
q i.e., We had blessed them with greater power and length of prosperity
than we have granted you, O men of Mecca.1 Mohammed seems here to mean the
ancient and potent tribes of Ad and Thamûd, &c.2
r That is to say, As they would not have believed, even if an angel had
descended to them from heaven, GOD has shown his mercy in not complying with
their demands; for if he had, they would have suffered immediate condemnation,
and would have been allowed no time for repentance.
s As Gabriel generally appeared to Mahommed; who, though a prophet, was
not able to bear the sight of him when he appeared in his proper form, much
less would others be able to support it.
1 Al Beidâwi. 2 See the Prelim. Disc. Sect. I. p. 5,
&c.
Unto him is owing whatsoever happeneth by night or by day; it is he who
heareth and knoweth.
Say, Shall I take any other protector than GOD, the creator of heaven and
earth, who feedeth all and is not fed by any? Say, Verily I am commanded to
be the first who professeth Islâm,t and it was said unto me, Thou shalt by no
means be one of the idolaters.
Say, Verily I fear, if I should rebel against my LORD, the punishment of
the great day:
from whomsoever it shall be averted on that day, God will have been
merciful unto him; this will be manifest salvation.
If GOD afflict thee with any hurt, there is none who can take it off from
thee, except himself; but if he cause good to befall thee, he is almighty;
he is the supreme Lord over his servants, and he is wise and knowing.
Say, What thing is the strongest in bearing testimony?u Say, GOD; he is
witness between me and you. And this Koran was revealed unto me, that I should
admonish you thereby, and also those unto whom it shall reach. Do ye really
profess that there are other gods together with GOD? Say, I do not profess
this. Say, Verily he is one GOD; and I am guiltless of what ye associate with
him.
20 They unto whom we have given the scripture know our apostle, even as
they know their own children;x but they who destroy their own souls will not
believe.
Who is more unjust than he who inventeth a lie against GOD,y or chargeth
his signs with imposture? Surely, the unjust shall not prosper.
And on the day of resurrection we will assemble them all; then will we
say unto those who associated others with God, Where are your companions,z
whom ye imagined to be those of God?
But they shall have no other excuse, than that they shall say, by GOD our
LORD, we have not been idolaters.
Behold, how they lie against themselves, and what they have blasphemously
imagined to be the companion of God flieth from them.a
There is of them who hearkeneth unto thee when thou readest the Korân;b
but we have cast veils over their hearts, that they should not understand it,
and a deafness in their ears: and though they should see all kinds of signs,
they will not believe therein; and their infidelity will arrive to that height
that they will even come unto thee, to dispute with thee. The unbelievers
will say, This is nothing but silly fables of ancient times.
t That is, the first of my nation.1
u This passage was revealed when the Koreish told Mohammed that they
had asked the Jews and Christians concerning him, who assured them they found
no mention or description of him in their books of scripture, Therefore, said
they, who bears witness to thee, that thou art the apostle of GOD?2
x See chapter 2, p. 16.
y Saying the angels are the daughters of GOD, and intercessors for us
with him, &c.3
z i.e., Your idols and false gods.
a That is, their imaginary deities prove to be nothing, and disappear
like vain phantoms and chimeras.
b The persons here meant were Abu Sofiân, al Walîd, al Nodar, Otha, Abu
Jahl, and their comrades, who went to hear Mohammed repeat some of the Korân;
and Nodar being asked what he said, answered, with an oath, that he knew not,
only that he moved his tongue, and told a parcel of foolish stories, as he had
done to them.4
1 Al Beidâwi. 2 Idem, Jallalo'ddin. 3 Al Beidâwi.
4 Idem.
And they will forbid others from believing therein, and will retire afar
off from it; but they will destroy their own souls only, and they are not
sensible thereof.
If thou didst see when they shall be set over the fire of hell! and they
shall say, Would to GOD we might be sent back into the world; we would not
charge the signs of our LORD with imposture, and we would become true
believers:
nay, but that is become manifest unto them, which they formerly
concealed;c and though they should be sent back into the world, they would
surely return to that which was forbidden them; and they are surely liars.
And they said, There is no other life than our present life; neither
shall we be raised again.
30 But if thou couldest see, when they shall be set before their LORD!d He
shall say unto them, Is not this in truth come to pass? They shall answer,
Yea, by our LORD. God shall say, Taste therefore the punishment due unto you,
for that ye have disbelieved.
They are lost who reject as a falsehood the meeting of GOD in the next
life, until the houre cometh suddenly upon them. Then will they say, Alas!
for that we have behaved ourselves negligently in our lifetime; and they shall
carry their burdens on their backs;f will it not be evil which they shall be
loaden with?
This present life is no other than a play and a vain amusement; but
surely the future mansion shall be better for those who fear God: will they
not therefore understand?
Now we know that what they speak grieveth thee: yet they do not accuse
thee of falsehood; but the ungodly contradict the signs of GOD.g
And apostles before thee have been accounted liars: but they patiently
bore their being accounted liars, and their being vexed, until our help came
unto them; for there is none who can change the words of GOD: and thou hast
received some information concerning those who have been formerly sent from
him.h
If their aversion to thy admonitions be grievous unto thee, if thou canst
seek out a den whereby thou mayest venetrate into the inward parts of the
earth, or a ladder by which thou mayest ascend into heaven, that thou mayest
show them a sign, do so, but thy search will be fruitless; for if GOD pleased
he would bring them all to the true direction: be not therefore one of the
ignorant.
c Their hypocrisy and vile actions; nor does their promise proceed from
any sincere intention of amendment, but from the anguish and misery of their
condition.5
d viz., In order for judgment.
e The last day is here called the hour, as it is in scripture;6 and the
preceding expression of meeting GOD on that day is also agreeable to the
same.7
f When an infidel comes forth from his grave, says Jallalo'ddin, his
works shall be represented to him under the ugliest form that ever he beheld,
having a most deformed countenance, a filthy smell, and a disagreeable voice;
so that he shall cry out, GOD defend me from thee, what art thou? I never saw
anything more detestable! To which the figure will answer, Why dost thou
wonder at my ugliness? I am thy evil works;1 thou didst ride upon me while
thou wast in the world; but now will I ride upon thee, and thou shalt carry
me. and immediately it shall get upon him; and whatever he shall meet shall
terrify him, and say, Hail, thou enemy of God, thou art he who was meant by
(these words of the Korân), and they shall carry their burdens, &c.2
g That is, it is not thou but GOD whom they injure by their impious
gainsaying of what has been revealed to thee. It is said that Abu Jahl once
told Mohammed that they did not accuse him of falsehood, because he was known
to be a man of veracity, but only they did not believe the revelations which
he brought them; which occasioned this passage.3
h i.e., Thou has been acquainted with the stories of several of the
preceding prophets; what persecutions they suffered from those to whom they
were sent, and in what manner GOD supported them and punished their enemies,
according to his unalterable promise.4
5 Idem. 6 1 John v. 25, &c. 7 1 Thess. iv. 17.
1 See Milton's Paradise Lost, bk. ii v. 737, &c.
2 See also cap. 3, p. 48. 3 Al Beidâwi. 4 Idem.
He will give a favorable answer unto those only who shall hearken with
attention: and GOD will raise the dead; then unto him shall they return.
The infidels say, Unless some sign be sent down unto him from his LORD,
we will not believe: answer, Verily GOD is able to send down a sign: but the
greater part of them know it not.k
There is no kind of beast on earth, nor fowl which flieth with its wings,
but the same is a people like unto you;l we have not omitted anything in the
book of our decrees: then unto their LORD shall they return.n
They who accuse our signs of falsehood are deaf and dumb, walking in
darkness: GOD will lead into error whom he pleaseth, and whom he pleaseth he
will put in the right way.
40 Say, What think ye? if the punishment of GOD come upon you, or the hour
of the resurrection come upon you, will ye call upon any other than GOD, if ye
speak truth?
yea, him shall ye call upon, and he shall free you from that which ye
shall ask him to deliver you from, if he pleaseth; and ye shall forget that
which ye associated with him.o
We have already sent messengers unto sundry nations before thee, and we
afflicted them with trouble and adversity that they might humble themselves:
yet when the affliction which we sent came upon them, they did not humble
themselves; but their hearts became hardened, and Satan prepared for them that
which they committed.
And when they had forgotten that concerning which they had been
admonished, we opened unto them the gates of all things;p until, while they
were rejoicing for that which had been given them, we suddenly laid hold on
them, and behold, they were seized with despair;
and the utmost part of the people which had acted wickedly was cut off:
praise be unto GOD, the LORD of all creatures!
Say, what think ye? if GOD should take away your hearing and your sight,
and should seal up your hearts; what god besides GOD will restore them unto
you? See how variously we show forth the signs of God's unity;q yet do they
turn aside from them.
Say unto them, What think ye? if the punishment of GOD come upon you
suddenly, or in open view;r will any perish, except the ungodly people?
We send not our messengers otherwise than bearing good tidings and
denouncing threats. Whoso therefore shall believe and amend, on them shall no
fear come, neither shall they be grieved:
i In this passage Mohammed is reproved for his impatience in not
bearing with the obstinacy of his countrymen, and for his indiscreet desire of
effecting what GOD hath not decreed, namely, the conversion and salvation of
all men.5
k Being both ignorant of GOD'S almighty power, and of the consequence
of what they ask, which might prove their utter destruction.
l Being created and preserved by the same omnipotence and providence as
ye are.
m That is, in the preserved table, wherein GOD'S decrees are written,
and all things which come to pass in this world, as well the most minute as
the more momentous, are exactly registered.6
n For, according to the Mohammedan belief, the irrational animals will
also be restored to life at the resurrection, that they may be brought to
judgment, and have vengeance taken on them for the injuries they did one
another while in this world.7
o That is, ye shall then forsake your false gods, when ye shall be
effectually convinced that GOD alone is able to deliver you from eternal
punishment. But others rather think that this forgetting will be the effect
of the distress and terror which they will then be in.8
p That is, we gave them all manner of plenty; that since they took no
warning by their afflictions, their prosperity might become a snare to them,
and they might bring down upon themselves swifter destruction.
q Laying them before you in different views, and making use of
arguments and motives drawn from various considerations.
r That is, says al Beidâwi, either without any previous notice, or
after some warning given.
5 Idem. 6 See the Prelim. Disc. Sect. IV. 7 See ibid.
p. 67. 8 Al Beidâwi.
but whoso shall accuse our signs of falsehood, a punishment shall fall on
them, because they have done wickedly.
50 Say, I say not unto you, The treasures of GOD are in my power: neither
do I say, I know the secrets of God: neither do I say unto you, Verily I am an
angel: I follow only that which is revealed unto me. Say, Shall the blind and
the seeing be held equal? do ye not therefore consider?
Preach it unto those who fear that they shall be assembled before their
LORD: they shall have no patron nor intercessor, except him; that peradventure
they may take heed to themselves.
Drive not away those who call upon their LORD morning and evening,
desiring to see his face;s it belongeth not unto thee to pass any judgment on
them,t nor doth it belong unto them to pass any judgment on thee: therefore if
thou drive them away, thou wilt become one of the unjust.
Thus have we proved some part of them by other part, that they may say,
Are these the people among us unto whom GOD hath been gracious?u Doth not GOD
most truly know those who are thankful?
And when they who believe in our signs shall come unto thee, say, Peace
be upon you. Your LORD hath prescribed unto himself mercy; so whoever among
you worketh evil through ignorance, and afterwards repenteth and amendeth;
unto him will he surely be gracious and merciful.
Thus have we distinctly propounded our signs, that the path of the wicked
might be made known.
Say, Verily I am forbidden to worship the false deities which ye invoke,
besides GOD. Say, I will not follow your desires; for then should I err,
neither should I be one of those who are rightly directed.
Say, I behave according to the plain declaration, which I have received
from my LORD; but ye have forged lies concerning him. That which ye desire
should be hastened, is not in my power;x judgment belongeth only unto GOD; he
will determine the truth; and he is the best discerner.
Say, If what ye desire should be hastened were in my power, the matter
had been determined between me and you:y but GOD well knoweth the unjust.
s These words were occasioned when the Koreish desired Mohammed not to
admit the poor or more inferior people, such as Ammâr, Soheib, Khobbâb, and
Salmân, into his company, pretending that then they would come and discourse
with him; but he refusing to turn away any believers, they insisted at least
that he should order them to rise up and withdraw when they came, which he
agreed to do. Others say that the chief men of Mecca expelled all the poor
out of their city, bidding them go to Mohammed; which they did, and offered to
embrace his religion; but he made some difficulty to receive them, suspecting
their motive to be necessity, and not real conviction;1 whereupon this passage
was revealed.
t i.e., Rashly to decide whether their intentions be sincere or not;
since thou canst not know their heart, and their faith may possibly be more
firm than that of those who would persuade thee to discard them.
u That is to say, the noble by those of mean extraction, and the rich
by the poor; in that GOD chose to call the latter to the faith before the
former.2
x This passage is an answer to the audacious defiances of the infidels,
who bad Mohammed, if he were a true prophet, to call for a shower of stones
from heaven, or some other sudden and miraculous punishment, to destroy them.3
y For I should ere now have destroyed you, out of zeal for GOD'S
honour, had it been in my power.4
1 Idem, Jallalo'ddin. 2 Al Beidâwi. 3 Idem.
4 Idem.
With him are the keys of the secret things; none knoweth them besides
himself: he knoweth that which is on the dry land and in the sea; there
falleth no leaf, but he knoweth it; neither is there a single grain in the
dark parts of the earth, neither a green thing, nor a dry thing, but it is
written in the perspicuous book.z
60 It is he who causeth you to sleep by night, and knoweth what ye merit by
day; he also awaketh you therein, that the prefixed term of your lives may be
fulfilled; then unto him shall ye return, and he shall declare unto you that
which ye have wrought.
He is supreme over his servants, and sendeth the guardian angels to watch
over you,a until, when death overtaketh one of you, our messengersb cause him
to die: and they will not neglect our commands.
Afterwards shall they return unto GOD, their true LORD: doth not judgment
belong unto him? he is the most quick in taking an account.c
Say, Who delivereth you from the darknessd of the land, and of the sea,
when ye call upon him humbly and in private, saying, Verily if thou deliver
use from these dangers, we will surely be thankful?
Say, GOD delivereth you from them, and from every grief of mind; yet
afterwards ye give him companions.f
Say, He is able to send on you a punishment from above you,g or from
under your feet,h or to engage you in dissension, and to make some of you
taste the violence of others. Observe how variously we show forth our signs,
that peradventure they may understand.
This people hath accused the revelation which thou hast brought of
falsehood, although it be the truth. Say, I am not a guardian over you: every
prophecy hath its fixed time of accomplishment; and he will hereafter know it.
When thou seest those who are engaged in cavilling at, or ridiculing our
signs, depart from them, until they be engaged in some other discourse: and if
Satan cause thee to forget this precept, do not sit with the ungodly people
after recollection.
They who fear God are not at all accountable for them, but their duty is
to remember that they may take heed to themselves.i
Abandon those who make their religion a sport and a jest; and whom the
present life hath deceived: and admonish them by the Koran, that a soul
becometh liable to destruction for that which it committeth: it shall have no
patron nor intercessor besides GOD: and if it could pay the utmost price of
redemption, it would not be accepted from it. They who are delivered over to
perdition for that which they have committed shall have boiling water to
drink, and shall suffer a grievous punishment, because they have disbelieved.
z i.e., The preserved table, or register of GOD'S decrees.
a See the Prelim. Disc. Sect. IV.
b That is, the angel of death and his assistants.5
c See the Prelim. Disc. Sect. IV.
d That is, the dangers and distresses.
e The Cufic copies read it in the third person, if he deliver us, &c.
f Returning to your old idolatry.
g That is, by storms from heaven, as he destroyed the unbelieving
people of Noah, and of Lot, and the army of Abraha, the lord of the elephant.1
h Either by drowning you, as he did Pharaoh and his host, or causing
the earth to open and swallow you up, as happened to Korah, or (as the
Mohammedans name him) Karun.2
i And therefore need not be troubled at the indecent and impious talk
of the infidels, provided they take care not to be infected by them. When the
preceding passage was revealed, the Moslems told their prophet that if they
were obliged to rise up whenever the idolaters spoke irreverently of the
Korân, they could never sit quietly in the temple, nor perform their devotions
there; whereupon these words were added.3
5 See the Prelim. Disc. Sec. IV. 1 Al Beidâwi. 2
Idem. 3 Idem, Jallalo'ddin.
70 Say, Shall we call upon that, besides GOD, which can neither profit us,
nor hurt us? and shall we turn back on our heels, after that GOD hath directed
us; like him whom the devils have infatuated, wandering amazedly in the earth,
and yet having companions who call him into the true direction, saying, Come
unto us? Say, the direction of GOD is the true direction; we are commanded to
resign ourselves unto the LORD of all creatures;
and it is also commanded us, saying, Observe the stated times of prayer,
and fear him; for it is he before whom ye shall be assembled.
It is he who hath created the heavens and the earth in truth; and
whenever he saith unto a thing, Be, it is.
His word is the truth; and his will be the kingdom on the day whereon the
trumpet shall be sounded:k he knoweth whatever is secret, and whatever is
public; he is the wise, the knowing.
Call to mind when Abraham said unto his father Azer,l Dost thou take
images for gods?m Verily I perceive that thou and thy people are in a
manifest error.
And thus did we show unto Abraham the kingdom of heaven and earth, that
he might become one of those who firmly believe.n
And when the night overshadowed him, he saw a star, and he said, This is
my LORD;o but when it set, he said, I like not gods which set.
k See the Prelim. Disc. Sect. IV.
l This is the name which the Mohammedans give to Abraham's father,
named in scripture Terah. However, some of their writers pretend that Azer
was the son of Terah,1 and D'Herbelot says that the Arabs always distinguish
them in their genealogies as different persons; but that because Abraham was
the son of Terah according to Moses, it is therefore supposed (by European
writers) that Terah is the same with the Azer of the Arabs.2 How true this
observation may be in relation to some authors, I cannot say, but I am sure it
cannot be true of all; for several Arab and Turkish writers expressly make
Azer and Terah the same person.3 Azer, in ancient times, was the name of the
planet Mars, and the month of March was so called by the most ancient
Persians; for the word originally signifying fire (as it still does,) it was
therefore given by them and the Chaldeans to that planet,4 which partaking, as
was supposed, of a fiery nature, was acknowledged by the Chaldeans and
Assyrians as a god or planetary deity, whom in old times they worshipped under
the form of a pillar: whence Azer became a name among the nobility, who
esteemed it honourable to be denominated from their gods,5 and is found in the
composition of several Babylonish names. For these reasons a learned author
supposes Azer to have been the heathen name of Terah, and that the other was
given him on his conversion.6 Al Beidâwi confirms this conjecture, saying
that Azer was the name of the idol which he worshipped. It may be observed
that Abraham's father is also called Zarah in the Talmud and Athar by
Eusebius.
m That Azer, or Terah, was an idolater is allowed on all hands; nor can
it be denied, since he is expressly said in scripture to have served strange
gods.7 The eastern authors unanimously agree that he was a statuary, or
carver of idols; and he is represented as the first who made images of clay,
pictures only having been in use before,8 and taught that they were to be
adored as gods.9 However, we are told his employment was a very honourable
one,10 and that he was a great lord, and in high favour with Nimrod, whose
son-in-law he was,11 because he made his idols for him, and was excellent in
his art. Some of the Rabbins say Terah was a priest, and chief of the
order.12
n That is, we gave him a right apprehension of the government of the
world and of the heavenly bodies, that he might know them all to be ruled by
GOD, by putting him on making the following reflections.
1 Tarîkh Montakhab, apud D'Herbel. Bibl. Orient. p. 12. 2
D'Herbel. ibid. 3 Al Beidâwi, Jallalo'ddin, Yahya, Ebn Shohnah, Mirat
Kainat, &c. Vide etiam Pharhang Jehang-hiri, apud Hyde de Rel. Vet. Persar.
p. 68. 4 Hyde, ibid. p. 63. 5 Idem, ibid. p. 64.
6 Idem, ibid. p. 62. 7 Josh. xxiv. 2, 14. 8 Epiphan.
adv. Hær. l. r, p. 7, 8.
9 Suidas in Lexico, voce ?epúx. 10 Vide Hyde, ubi sup. p. 63.
11 D'Herbel. ubi sup. 12 Shalshel. hakkab. p. 94.
And when he saw the moon rising, he said, This is my LORD; but when he
saw it set, he said, Verily if my LORD direct me not, I shall become one of
the people who go astray.
And when he saw the sun rising, he said, This is my LORD, this is the
greatest; but when it set, he said, O my people, verily I am clear of that
which ye associate with God:
I direct my face unto him who hath created the heavens and the earth; I
am orthodox, and am not one of the idolaters.
80 And his people disputed with him: and he said, Will ye dispute with me
concerning GOD? since he hath now directed me, and I fear not that which ye
associate with him, unless that my LORD willeth a thing; for my LORD
comprehendeth all things by his knowledge:p will ye not therefore consider?
And how should I fear that which ye associate with God, since ye fear not
to have associated with GOD that concerning which he hath sent down unto you
no authority? which therefore of the two parties is the more safe, if ye
understand aright?
They who believe, and clothe not their faith with injustice,q they shall
enjoy security, and they are rightly directed.
And this is our argument wherewith we furnished Abraham that he might
make use of it against his people: we exalt unto degrees of wisdom and
knowledge whom we please; for thy LORD is wise and knowing.
And we gave unto them Isaac and Jacob; we directed them both: and Noah
had we before directed, and of his posterityr David and Solomon; and Job,s and
Joseph, and Moses, and Aaron: thus do we reward the righteous:
and Zacharias, and John, and Jesus, and Elias;t all of them were upright
men:
and Ismael, and Elisha,u and Jonas,u and Lot;y all these have we favored
above the rest of the world;
o Since Abraham's parents were idolaters, it seems to be a necessary
consequence that himself was one also in his younger years; the scripture not
obscurely intimates as much,1 and the Jews themselves acknowledge it.2 At
what age he came to the knowledge of the true God and left idolatry, opinions
are various. Some Jewish writers tell us he was then but three years old,3
and the Mohammedans likewise suppose him very young, and that he asked his
father and mother several shrewd questions when a child.4 Others, however,
allow him to have been a middle-aged man at that time.5 Maimonides, in
particular, and R. Abraham Zacuth think him to have been forty years old,
which age is also mentioned in the Korân. But the general opinion of the
Mohammedans is that he was about fifteen or sixteen.6 As the religion wherein
Abraham was educated was the Sabian, which consisted chiefly in the worship of
the heavenly bodies,7 he is introduced examining their nature and properties,
to see whether they had a right to the worship which was paid them or not; and
the first which he observed was the planet Venus, or, as others will have it,
Jupiter.8 This method of Abraham's attaining to the knowledge of the supreme
Creator of all things, is conformable to what Josephus writes, viz.: That he
drew his notions from the changes which he had observed in the earth and the
sea, and in the sun and the moon, and the rest of the celestial bodies;
concluding that they were subject to the command of a superior power, to whom
alone all honour and thanks are due.9 The story itself is certainly taken
from the Talmud.10 Some of the commentators, however, suppose this reasoning
of Abraham with himself was not the first means of his conversion, but that he
used it only by way of argument to convince the idolaters among whom he then
lived.
p That is, I am not afraid of your false gods, which cannot hurt me,
except GOD permitteth it, or is pleased to afflict me himself.
q By injustice, in this place, the commentators understand idolatry, or
open rebellion against GOD.
r Some refer the relative his to Abraham, the person chiefly spoken of
in this passage; some to Noah, the next antecedent, because Jonas and Lot were
not (say they) of Abraham's seed; and others suppose the persons named in this
and the next verse are to be understood as the descendants of Abraham, and
those in the following verse as those of Noah.11
s The Mohammedans say he was of the race of Esau. See chapters 21 and
38.
t See chapter 37.
u This prophet was the successor of Elias, and, as the commentators
will have it, the son of Okhtûb, though the scripture makes him the son of
Shaphat.
x See chapters 10, 21, and 37.
y See chapter 7, &c.
1 Vide Josh. xxiv. 2, 14, and Hyde, ubi sup. p. 59. 2
Joseph. Ant. l. I, c. 7. Maimon. More Nev. part iii. c. 29, et Yad Hazzak. de
Id. c. I, &c. 3 Tanchuma, Talmud, Nedarim, 32, I, et apud Maimon.
Yad Hazz. ubi sup. 4 Vide D'Herbel. Bibl. Orient. Art. Abraham.
5 Maimon. ubi sup. R. Abr. Zacuth in Sefer Juchasin, Shalshel. hakkab,
&c. 6 Vide Hyde, ubi sup. p. 60, 61, et Hotting. Smegma Orient. p.
290, &c. Genebr. in Chron. 7 See the Prelim. Disc. Sect. I. p. 11.
8 Al Beidâwi. 9 Joseph. Ant. l. I, c. 7. 10 R.
Bechai, in Midrash. Vide Bartolocc. Bibl. Rabb. part i. p. 640. 11 Al
Beidâwi.
and also divers of their fathers, and their issue, and their brethren;
and we chose them, and directed them into the right way.
This is the direction of GOD, he directeth thereby such of his servants
as he pleaseth; but if they had been guilty of idolatry, that which they
wrought would have become utterly fruitless unto them.
Those were the persons unto whom we gave the scripture, and wisdom, and
prophecy; but if thesez believe not therein, we will commit the care of them
to a people who shall not disbelieve the same.
90 Those were the persons whom GOD hath directed, therefore follow their
direction. Say unto the inhabitants of Mecca, I ask of you no recompense for
preaching the Koran; it is no other than an admonition unto all creatures.
They make not a due estimation of GOD,a when they say, GOD hath not sent
down unto man anything at all:b Say, Who sent down the book which Moses
brought, a light and a direction unto men; which ye transcribe on papers,
whereof ye publish some part, and great part whereof ye conceal? and ye have
been taught by Mohammed what ye knew not, neither your fathers. Say, GOD sent
it down: then leave them to amuse themselves with their vain discourse.
This book which we have sent down is blessed; confirming that which was
revealed before it; and is delivered unto thee that thou mayest preach it unto
the metropolis of Mecca and to those who are round about it. And they who
believe in the next life will believe therein, and they will diligently
observe their times of prayer.
Who is more wicked than he who forgeth a lie concerning GOD?c or saith
This was revealed unto me; when nothing hath been revealed unto him?d and who
saith, I will produce a revelation like unto that which GOD hath sent down?e
If thou didst see when the ungodly are in the pangs of death, and the angelsf
reach out their hands saying, Cast forth your souls; this day shall ye receive
an ignominious punishment for that which ye have falsely spoken concerning
GOD; and because ye have proudly rejected his signs.
z That is, the Koreish.1
a That is, they know him not truly, nor have just notions of his
goodness and mercy towards man. The persons here meant, according to some
commentators, are the Jews, and according to others, the idolaters.2
This verse and the two next, as Jallalo'ddin thinks, were revealed at
Medina.
b By these words the Jews (if they were the persons meant) chiefly
intended to deny the Korân to be of divine revelation, though they might in
strictness insist that GOD never revealed, or sent down, as the Korân
expresses it, any real composition or material writing from heaven in the
manner that Mohammed pretended his revelations were delivered,3 if we except
only the Decalogue, GOD having left to the inspired penmen not only the labour
of writing, but the liberty, in a great measure at least, of putting the
truths into their own words and manner of expression.
c Falsely pretending to have received revelations from him, as did
Moselama, al Aswad al Ansi, and others.
d As did Abda'llah Ebn Saad Ebn Abi Sarah, who for some time was the
prophet's amanuensis, and when these words were dictated to him as revealed,
viz., We created man of a purer kind of clay, &c.,4 cried out, by way of
admiration, Blessed be GOD the best Creator! and being ordered by Mohammed to
write these words down also, as part of the inspired passage, began to think
himself as great a prophet as his master.5 Whereupon he took upon himself to
corrupt and alter the Korân according to his own fancy, and at length
apostatizing, was one of the ten who were proscribed at the taking of Mecca,6
and narrowly escaped with life on his recantation, by the interposition of
Othmân Ebn Affán, whose foster-brother he was.7
e For some Arabs, it seems, had the vanity to imagine, and gave out,
that, if they pleased, they could write a book nothing inferior to the Korân.
f See before, p. 94, note b.
1 Idem. 2 Idem. 3 See the Prelim. Disc. Sect. III.
p. 50, &c. 4 Kor. c. 23.
5 Al Beidâwi. 6 See the Prelim. Disc. p. 43. 7 Vide
Abulfeda, Vit. Moh. p. 109.
16-2
And now are ye come unto us alone,g as we created you at first,h and ye
have left that which we had bestowed on you, behind your backs; neither do we
see with you your intercessors,i whom ye thought to have been partners with
God among you: now is the relation between you cut off, and what ye imagined
hath deceived you.k
GOD causeth the grain and the date-stone to put forth: he bringeth forth
the living from the dead, and he bringeth forth the dead from the living.l
This is GOD. Why therefore are ye turned away from him?
He causeth the morning to appear; and hath ordained the night for rest,
and the sun and the moon for the computing of time. This is the disposition
of the mighty, the wise God.
It is he who hath ordained the stars for you, that ye may be directed
thereby in the darkness of the land and of the sea. We have clearly shown
forth our signs, unto people who understand.
It is he who hath produced you from one soul; and hath provided for you a
sure receptacle and a repository.m We have clearly shown forth our signs,
unto people who are wise.
It is he who sendeth down water from heaven, and we have thereby produced
the springing buds of all things, and have thereout produced the green thing,
from which we produce the grain growing in rows, and palm-trees from whose
branches proceed clusters of dates hanging close together; and gardens of
grapes, and olives, and pomegranates, both like and unlike to one another.
Look on their fruits, when they bear fruit, and their growing to maturity.
Verily herein are signs, unto people who believe.
100 Yet they have set up the geniin as partners with GOD, although he
created them: and they have falsely attributed unto him sons and daughters,o
without knowledge. Praise be unto him; and far be that from him which they
attribute unto him!
He is the maker of heaven and earth: how should he have issue since he
hath no consort? he hath created all things, and he is omniscient.
This is GOD your LORD; there is no GOD but he, the creator of all things;
therefore serve him: for he taketh care of all things.
The sight comprehendeth him not, but he comprehendeth the sight; he is
the gracious,p the wise.
Now have evident demonstrations come unto you from your LORD; whoso seeth
them, the advantage thereof will redound to his own soul: and whoso is
wilfully blind, the consequence will be to himself. I am not a keeper over
you.
Thus do we variously explain our signs; that they may say, Thou hast
studied diligently;q and that we may declare them unto people of
understanding.
Follow that which hath been revealed unto thee from thy LORD; there is no
GOD but he: retire therefore from the idolaters.
g That is, without your wealth, your children, or your friends, which
ye so much depended on in your lifetime.
h i.e., Naked and helpless.
Or false gods.
k Concerning the intercession of your idols, or the disbelief of future
rewards and punishments.
l See chapter 3, p. 34.
m Namely, in the loins of your fathers, and the wombs of your mothers.1
n This word signifies properly the genus of rational, invisible beings,
whether angels, devils, or that intermediate species usually called genii.
Some of the commentators therefore, in this place, understand the angels, whom
the pagan Arabs worshipped; and others the devils, either because they became
their servants by adoring idols at their instigation, or else because,
according to the Magian system, they looked on the devil as a sort of creator,
making him the author and principle of all evil, and GOD the author of good
only.2
o See the Prelim. Discourse, p. 14 and 30.
p Or, as the word may be translated, the incomprehensible.3
q That is, Thou hast been instructed by the Jews and Christians in
these matters, and only retailest to us what thou hast learned of them. For
this the infidels objected to Mohammed, thinking it impossible for him to
discourse on subjects of so high a nature, and in so clear and pertinent a
manner, without being well versed in the doctrines and sacred writings of
those people.
1 Al Beidâwi. 2 Idem. 3 Idem.
If GOD had so pleased, they had not been guilty of idolatry. We have not
appointed thee a keeper over them; neither art thou a guardian over them.
Revile not the idols which they invoke besides GOD, lest they maliciously
revile GOD, without knowledge. Thus have we prepared for every nation their
works: hereafter unto GOD shall they return, and he shall declare unto them
that which they have done.
They have sworn by GOD, by the most solemn oath, that if a sign came unto
them, they would certainly believe therein: Say, Verily signs are in the power
of GOD alone; and he permitteth you not to understand, that when they come,
they will not believe.r
110 And we will turn aside their hearts and their sight from the truth, as
they believed not thereins the first time; and we will leave them to wander in
their error.
And though we had sent down angels unto them, and the dead had spoken
unto them, and we had gathered together before them all things in one view;t
they would not have believed, unless GOD had so pleased: but the greater part
of them know it not.
Thus have we appointed unto every prophet an enemy; the devils of men,
and of genii: who privately suggest the one to the other specious discourses
to deceive; but if thy LORD pleased, they would not have done it. Therefore
leave them, and that which they have falsely imagined;
and let the hearts of those be inclined thereto, who believe not in the
life to come; and let them please themselves therein, and let them gain that
which they are gaining.
Shall I seek after any other judge besides GOD to judge between us? It
is he who hath sent down unto you the book of the Koran distinguishing between
good and evil; and they to whom we gave the scripture know that it is sent
down from thy LORD, with truth. Be not therefore one of those who doubt
thereof.
The words of thy LORD are perfect, in truth and justice; there is none
who can change his words:u he both heareth and knoweth.
But if thou obey the greater part of them who are in the earth, they will
lead thee aside from the path of GOD: they follow an uncertain opinion only,x
and speak nothing but lies;
verily thy LORD well knoweth those who go astray from his path, and well
knoweth those who are rightly directed.
Eat of that whereon the name of GOD hath been commemorated,y if ye
believe in his signs:
and why do ye not eat of that whereon the name of GOD hath been
commemorated? since he hath plainly declared unto you what he hath forbidden
you; except that which ye be compelled to eat of by necessity; many lead
others into error, because of their appetites, being void of knowledge; but
thy LORD well knoweth who are the transgressors.
r In this passage Mohammed endeavours to excuse his inability of
working a miracle, as had been demanded of him; declaring that GOD did not
think fit to comply with their desires; and that if he had so thought fit, yet
it had been in vain, because if they were not convinced by the Korân, they
would not be convinced by the greatest miracle.4
s i.e., In the Korân.
t For the Meccans required that Mohammed should either show them an
angel descending from heaven in their sight, or raise their dead fathers, that
they might discourse with them, or prevail on GOD and his angels to appear to
them in a body.
u Some interpret this of the immutability of GOD'S decree, and the
certainty of his threats and promises; others, of his particular promise to
preserve the Korân from any such alterations or corruptions as they imagine to
have happened to the Pentateuch and the Gospel;1 and others, of the
unalterable duration of the Mohammedan law, which they hold is to last till
the end of the world, there being no other prophet, law, or dispensation to be
expected after it.
x Imagining that the true religion was that which their idolatrous
ancestors professed.
y See chap. 2, p. 18, and chap. 5, p. 73.
4 Confer Luke xvi. 31. 1 See the Prelim. Disc. p. 58, and
Kor. c. 15.
120 Leave both the outside of iniquity and inside thereof:z for they who
commit iniquity shall receive the reward of that which they shall have gained.
Eat not therefore of that whereon the name of GOD hath not been
commemorated; for this is certainly wickedness: but the devils will suggest
unto their friends, they they dispute with you concerning this precept; but if
ye obey them, ye are surely idolaters.
Shall he who hath been dead, and whom we have restored unto life, and
unto whom we have ordained a light, whereby he may walk among men, be as he
whose similitude is in darkness, from whence he shall not come forth?a Thus
was that which the infidels are doing prepared for them.
And thus have we placed in every city chief leaders of the wicked men
thereof,b that they may act deceitfully therein; but they shall act
deceitfully against their own souls only; and they know it not.
And when a signc cometh unto them, they say, We will by no means believe
until a revelation be brought unto us, like unto that which hath been
delivered unto the messengers of GOD.d GOD best knoweth whom he will appoint
for his messenger.e Vileness in the sight of GOD shall fall upon those who
deal wickedly, and a grievous punishment, for that they have dealt
deceitfully.
And whomsoever GOD shall please to direct, he will open his breast to
receive the faith of Islam: but whomsoever he shall please to lead into error,
he will render his breast straight and narrow, as though he were climbing up
to heaven.f Thus doth GOD inflict a terrible punishment on those who believe
not.
This is the right way of thy LORD. Now have we plainly declared our
signs unto those people who will consider.
They shall have a dwelling of peace with their LORD, and he shall be
their patron, because of that which they have wrought.
Think on the day whereon God shall gather them all together, and shall
say, O company of genii,g ye have been much concerned with mankind;h and their
friends from among mankind shall say, O LORD, the one of us hath received
advantage from the other,i and we are arrived at our limited termk which thou
hast appointed us. God will say, Hell fire shall be your habitation, therein
shall ye remain forever; unless as GOD shall please to mitigate your pains,l
for thy LORD is wise and knowing.
z That is, both open and secret sins.
a The persons primarily intended in this passage, were Hamza,
Mohammed's uncle, and Abu Jahl; others, instead of Hamza, name Omar, or Ammâr
b In the same manner as we have done in Mecca.
c i.e., Any verse or passage of the Korân.
d These were the words of the Koreish, who thought that there were
persons among themselves more worthy of the honour of being GOD'S messenger
than Mohammed.
e Literally, Where he will place his commission. GOD, says al Beidâwi,
bestows not the gift of prophecy on any one on account of his nobility or
riches, but for their spiritual qualifications; making choice of such of his
servants as he pleases, and who he knows will execute their commissions
faithfully.
f Or had undertaken the most impossible thing in the world. In like
manner shall the heart of such a man be incapable of receiving the truth.
g That is, of devils.1
h In tempting and seducing them to sin.
i The advantage which men received from the evil spirits, was their
raising and satisfying their lusts and appetites; and that which the latter
received in return, was the obedience paid them by the former, &c.2
k viz., The day of resurrection, which we believed not in the other
world.
l The commentators tell us that this alleviation of the pains of the
damned will be when they shall be taken out of the fire to drink the boiling
water,3 or to suffer the extreme cold, called al Zamharîr, which is to be one
part of their punishment; but others think the respite which God will grant to
some before they are thrown into hell, is here intended.4 According to the
exposition of Ebn Abbas, these words may be rendered, Unless him whom GOD
shall please to deliver thence.5
1 Al Beidâwi. 2 Idem, Jallalo'ddin. 3
Jallalo'ddin. 4 Al Beidâwi.
5 See the Prelim. Disc. Sect. IV. p. 72, &c.
Thus do we set some of the unjust over others of them, because of that
which they have deserved.
130 O company of genii and men, did not messengers from among yourselves
come unto you,m rehearsing my signs unto you, and forewarning you of the
meeting of this your day? They shall answer, We bear witness against
ourselves: the present life deceived them: and they shall bear witness against
themselves that they were unbelievers.
This hath been the method of God's dealing with his creatures, because
thy LORD would not destroy the cities in their iniquity, while their
inhabitants were careless.n
Every one shall have degrees of recompense of that which they shall do;
for thy LORD is not regardless of that which they do,
and thy LORD is self-sufficient and endued with mercy. If he pleaseth he
can destroy you, and cause such as he pleaseth to succeed you, in like manner
as he produced you from the posterity of other people.
Verily that which is threatened you, shall surely come to pass; neither
shall ye cause it to fail.
Say unto those of Mecca, O my people, act according to your power; verily
I will act according to my duty:o and hereafter shall ye know
whose will be the reward of paradise. The ungodly shall not prosper.
Those of Mecca set apart unto GOD a portion of that which he hath
produced of the fruits of the earth, and of cattle; and say, This belongeth
unto GOD (according to their imagination), and this unto our companions.p And
that which is destined for their companions cometh not unto GOD; yet that
which is set apart unto GOD cometh unto their companions.q How ill do they
judge!
In like manner have their companions induced many of the idolaters to
slay their children,r that they might bring them to perdition, and that they
might render their religion obscure and confused unto them.s But if GOD had
pleased, they had not done this: therefore leave them and that which they
falsely imagine.
m It is the Mohammedan belief that apostles were sent by GOD for the
conversion both of genii and of men; being generally of humane race (as
Mohammed, in particular, who pretended to have a commission to preach to both
kinds); according to this passage, it seems there must have been prophets of
the race of genii also, though their mission be a secret to us.
n Or considered not their danger; but GOD first sent some prophet to
them to warn them of it, and to invite them to repentance.
o That is, ye may proceed in your rebellion against GOD and your malice
towards me, and be confirmed in your infidelity; but I will persevere to bear
your insults with patience, and to publish those revelations which GOD has
commanded me.1
p i.e., Our idols. In which sense this word is to be taken through the
whole passage.
q As to this custom of the pagan Arabs, see the Prelim. Disc. Sect. I.
p. 13. To what is there said we may add, that the share set apart for GOD was
employed chiefly in relieving the poor and strangers; and the share of the
idols, for paying their priests, and providing sacrifices for them.2
r Either by that inhuman custom, which prevailed among those of Kendah
and some other tribes, of burying their daughters alive, so soon as they were
born, if they apprehended they could not maintain them;3 or else be offering
them to their idols, at the instigation of those who had the custody of their
temples.4
s By corrupting with horrid superstitions that religion which Ismael
had left to his posterity.5
1 Al Beidâwi. 2 Idem, Jallalo'ddin. 3 See cap. 81.
4 Al Beidâwi.
5 Idem.
They also say, These cattle and fruits of the earth are sacred; none
shall eat thereof but who we pleaset (according to their imagination); and
there are cattle whose backs are forbidden to be rode on, or laden with
burdens;u and there are cattle on which they commemorate not the name of GOD
when they slay them;x devising a lie against him; God shall reward them for
that which they falsely devise.
140 And they say, That which is in the bellies of these cattley is allowed
to our males to eat, and is forbidden to our wives: but if it prove abortive,
they they are both partakers thereof.z God shall give them the reward of
their attributing these things to him: he is knowing and wise.
They are utterly lost who have slain their children foolishly,a without
knowledge;b and have forbidden that which GOD hath given them for food,
devising a lie against GOD. They have erred, and were not rightly directed.
He it is who produceth gardens of vines, both those which are supported
on trails of wood, and those which are not supported,c and palm-trees, and the
corn affording various food, and olives, and pomegranates, alike and unlike
unto one another. Eat of their fruit, when they bear fruit, and pay the due
thereof on the day whereon ye shall gather it;d but be not profuse,e for GOD
loveth not those who are too profuse.
And God hath given you some cattle fit for bearing of burdens, and some
fit for slaughter only. Eat of what GOD hath given you for food; and follow
not the steps of Satan, for he is your declared enemy.
Four pairf of cattle hath God given you; of sheep one pair, and of goats
one pair. Say unto them, Hath God forbidden the two males, of sheep and of
goats, or the two females; or that which the wombs of the two females contain?
Tell me with certainty, if ye speak truth.
And of camels hath God given you one pair, and of oxen one pair. Say,
Hath he forbidden the two males of these, or the two females; or that which
the wombs of the two females contain?g Were ye present when GOD commanded you
this? And who is more unjust than he who deviseth a lie against GOD,h that he
may seduce men without understanding? Verily GOD directed not unjust people.
t That is, those who serve our idols, and are of the male sex; for the
women were not allowed to eat of them.6
u Which they superstitiously exempted from such services, in some
particular cases, as they did the Bahîra, the Sâïba, and the Hâmi.7
x See c. 5, p. 73.
y That is, the foetus or embryos of the Bahîra and the Sâïba, which
shall be brought forth alive.
z For if those cattle cast their young, the women might eat thereof as
well as the men.
a See above, note r.
b Not having a due sense of GOD'S providence.
c Or, as some choose to interpret the words, Trees or plants which are
planted by the labour of man, and those which grow naturally in the deserts
and on mountains.
d That is, give alms thereof to the poor. And these alms, as al
Beidâwi observes, were what they used to give before the Zacât, or legal alms,
was instituted, which was done after Mohammed had retired from Mecca, where
this verse was revealed. Yet some are of another opinion, and for this very
reason will have the verse to have been revealed at Medina.
e i.e., Give not so much thereof in alms as to leave your own families
in want, for charity begins at home.
f Or, literally, eight males and females paired together; that is, four
of each sex, and two of every distinct kind.
g In this passage Mohammed endeavours to convince the Arabs of their
superstitious folly in making it unlawful, one while, to eat the males of
these four kinds of cattle; another while, the females; and at another time,
their young.1
h The person particularly intended here, some say, was Amru Ebn Lohai,
king of Hejâz, a great introducer of idolatry and superstition among the
Arabs.2
6 Idem. 7 See cap. 5, p. 86, and Prelim. Disc. Sect. V.
1 Al Beidâwi. 2 Idem. See Prelim. Disc. p. 15, and Pocock
Spec. p. 80.
Say, I find not in that which hath been revealed unto me anything
forbidden unto the eater, that he eat it not, except it be that which dieth of
itself, or blood poured forth,i or swine's flesh: for this is an abomination:
or that which is profane, having been slain in the name of some other than of
GOD. But whoso shall be compelled by necessity to eat of these things, not
lusting, nor wilfully transgressing, verily thy LORD will be gracious unto him
and merciful.
Unto the Jews did we forbid every beast having an undivided hoof; and of
bullocks and sheep, we forbade them the fat of both; except that which should
be on their backs, or their inwards,k or which should be intermixed with the
bone.l This have we rewarded them with, because of their iniquity; and we are
surely speakers of truth.
If they accuse thee of imposture, say, Your LORD is endued with extensive
mercy; but his severity shall not be averted from wicked people.
The idolaters will say, If GOD had pleased, we had not been guilty of
idolatry, neither our fathers; and pretend that we have not forbidden them
anything. Thus did they who were before them accuse the prophets of
imposture, until they tasted our severe punishment. Say, Is there with you
any certain knowledge of what ye allege, that ye may produce it unto us? Ye
follow only a false imagination; and ye utter only lies.
150 Say, therefore, Unto GOD belongeth the most evident demonstration; for
if he had pleased, he had directed you all.
Say, Produce your witnesses, who can bear testimony that GOD hath
forbidden this. But if they bear testimony of this, do not thou bear
testimony with them, nor do thou follow the desires of those who accuse our
signs of falsehood, and who believe not in the life to come, and equalize
idols with their LORD.
Say, Come;m I will rehearse that which your LORD hath forbidden you; that
is to say, that ye be not guilty of idolatry, and that ye show kindness to
your parents, and that ye murder not your children for fear lest ye be reduced
to poverty; we will provide for you and them; and draw not near unto heinous
crimes,n neither openly nor in secret; and slay not the soul which God hath
forbidden you to slay, unless for a just cause.o This hath he enjoined you
that ye may understand.
And meddle not with the substance of the orphan, otherwise than for the
improving thereof, until he attain his age of strength: and use a full
measure, and a just balance. We will not impose a task on any soul beyond its
ability. And when ye pronounce judgment observe justice, although it be for
or against one who is near of kin, and fulfil the covenant of GOD. This hath
God commanded you, that ye may be admonished;
i That is, fluid blood; in opposition to what the Arabs suppose to be
also blood, but not fluid, as the liver and the spleen.3
k See Levit. vii. 23, and iii. 16.
l viz., The fat of the rumps or tails of sheep, which are very large in
the east, a small one weighing ten or twelve pounds, and some no less than
threescore.
m This and the two following verses Jallalo'ddin supposes to have been
revealed at Medina.
n The original word signifies peculiarly fornication and avarice.
o As for murder, apostacy, or adultery.4
3 Al Beidâwi, Jallalo'ddin. 4 Al Beidâwi.
and that ye may know that this is my right way: therefore follow it, and
follow not the path of others, lest ye be scattered from the path of God.
This hath he commanded you that ye may take heed.
We gave also unto Moses the book of the law; a perfect rule unto him who
should do right, and a determination concerning all things needful, and a
direction, and mercy; that the children of Israel might believe the meeting of
their LORD.
And this book which we have now sent down is blessed; therefore follow
it, and fear God that ye may obtain mercy:
lest ye should say, The scriptures were only sent down unto two peoplep
before us; and we neglected to peruse them with attention:q
or lest ye should say, If a book of divine revelations had been sent down
unto us, we would surely have been better directed than they.r And now hath a
manifest declaration come unto you from your LORD, and a direction and mercy:
and who is more unjust than he who deviseth lies against the signs of GOD, and
turneth aside from them? We will reward those who turn aside from our signs
with a grievous punishment, because they have turned aside.
Do they wait for any other than that the angels should come unto them, to
part their souls from their bodies; or that thy LORD should come to punish
them; or that some of the signs of thy LORD should come to pass, showing the
day of judgment to be at hand?s On the day whereon some of thy LORD'S signs
shall come to pass, its faith shall not profit a soul which believed not
before, or wrought not good in its faith.t Say, Wait ye for this day; we
surely do wait for it.
160 They who make a division in their religion,u and become sectaries, have
thou nothing to do with them; their affair belongeth only unto GOD. Hereafter
shall he declare unto them that which they have done.
He who shall appear with good works, shall receive a tenfold recompense
for the same; but he who shall appear with evil works, shall receive only an
equal punishment for the same; and they shall not be treated unjustly.
Say, Verily my LORD hath directed me into a right way, a true religion,
the sect of Abraham the orthodox; and he was no idolater.
Say, Verily my prayers, and my worship, and my life, and my death are
dedicated unto GOD, the LORD of all creatures: he hath no companion. This
have I been commanded: I am the first Moslem.x
p That is, the Jews and the Christians.
q Either because we knew nothing of them, or did not understand the
language wherein they were written.
r Because of the acuteness of our wit, the clearness of our
understanding, and our facility of learning sciences-as appears from our
excelling in history, poetry, and oratory, notwithstanding we are illiterate
people.5
s Al Beidâwi, from a tradition of Mohammed, says that ten signs will
precede the last day, viz., the smoke, the beast of the earth, an eclipse in
the east, another in the west, and a third in the peninsula of Arabia, the
appearance of anti-Christ, the sun's rising in the west, the eruption of Gog
and Magog, the descent of Jesus on earth, and fire which shall break forth
from Aden.1
t For faith in the next life will be of no advantage to those who have
not believed in this; nor yet faith in this life without good works.
u That is, who believe in part of it, and disbelieve other parts of it,
or who form schisms therein. Mohammed is reported to have declared that the
Jews were divided into seventy-one sects, and the Christians into seventy-two;
and that his own followers would be split into seventy-three sects; and that
all of them would be damned, except only one of each.2
x See before, p. 90.
5 Idem. 1 See the Prelim. Disc. Sect. IV. p. 62, &c.
2 Al Beidâwi.
Say, shall I desire any other LORD besides GOD? since he is the LORD of
all things; and no soul shall acquire any merits or demerits but for itself;
and no burdened soul shall bear the burden of another.y Moreover unto your
LORD shall ye return; and he shall declare unto you that concerning which ye
now dispute.
It is he who hath appointed you to succeed your predecessors in the
earth, and hath raised some of you above others by various degrees of worldly
advantages, that he might prove you by that which he hath bestowed on you.
Thy LORD is swift in punishing; and he is also gracious and merciful.
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