The Koran

ENTITLED, THE PREFACE, OR INTRODUCTION;a REVEALED AT MECCA.

IN THE NAME OF THE MOST MERCIFUL GOD

PRAISE be to GOD, the LORD of all creatures;b

the most merciful,

the king of the day of judgment.

Thee do we worship, and of thee do we beg assistance.

Direct us in the right way,

in the way of those to whom thou hast been gracious; not of those against

whom thou art incensed, nor of those who go astray.c

a In Arabic al Fatihat. This chapter is a prayer, and held in great veneration by the Mohammedans, who give it several other honourable titles; as the chapter of prayer, of praise, of thanksgiving, of treasure, &c. They esteem it as the quintessence of the whole Koran, and often repeat it in their devotions both public and private, as the Christians do the Lord's Prayer.1 b The original words are, Rabbi 'lalam?na, which literally signify Lord of the worlds; but alam?na in this and other places of the Koran properly mean the three species of rational creatures, men, genii, and angels. Father Marracci has endeavoured to prove from this passage that Mohammed believed a plurality of worlds, which he calls the error of the Manichees, &c.:2 but this imputation the learned Reland has shown to be entirely groundless.3 c This last sentence contains a petition, that GOD would lead the supplicants into the true religion, by which is meant the Mohammedan, in the Koran often called the right way; in this place more particularly defined to be, the way of those to whom GOD hath been gracious, that is, of the prophets and faithful who preceded Mohammed; under which appellations are also comprehended the Jews and Christians, such as they were in the times of their primitive purity, before they had deviated from their respective institutions; not the way of the modern Jews, whose signal calamities are marks of the just anger of GOD against them for their obstinacy and disobedience: nor of the Christians of this age, who have departed from the true doctrine of Jesus, and are bewildered in a labyrinth of error.4 This is the common exposition of the passage; though al Zamakhshari, and some others, by a different application of the negatives, refer the whole to the true believers; and then the sense will run thus: The way of those to whom thou hast been gracious, against whom thou art not incensed, and who have not erred. Which translation the original will very well bear.

1 Vide Bobovium de Precib. Mohammed. p. 3, et seq. 2 In Prodromo ad Refut. Alcorani part iv. p. 76, et in notis ad Alc. c. I. 3 De Religion. Mohammed. p. 262 1 Jallalo'ddin. Al Beidawi, &c.

ENTITLED, THE COW;d REVEALED PARTLY AT MECCA, AND PARTLY AT MEDINA.

IN THE NAME OF THE MOST MERCIFUL GOD.

A. L. M.e There is no doubt in this book; it is a direction to the pious, who believe in the mysteriesf of faith, who observe the appointed times of prayer, and distribute alms out of what we have bestowed on them, and who believe in that revelation, which hath been sent down unto thee and that which hath been sent down unto the prophets before thee,g and have firm assurance of the life to come:h these are directed by their LORD, and they shall prosper. As for the unbelievers, it will be equal to them whether thou admonish them, or do not admonish them; they will not believe. GOD hath sealed up their hearts and their hearing; a dimness covereth their sight, and they shall suffer a grievous punishment. There are some who say, We believe in GOD, and the last day; but are not really believers: they seek to deceive GOD, and those who do believe, but they deceive themselves only, and are not sensible thereof. There is an infirmity in their hearts, and GOD hath increased that infirmity;i and they shall suffer a most painful punishment, because they have disbelieved. 10 When one saith unto them, Act not corruptlyk in the earth; they reply, Verily we are men of integrity.l Are not they themselves corrupt doers? but they are not sensible thereof. And when one saith unto them, Believe ye as othersm believe; they answer, Shall we believe as fools believe? Are not they themselves fools? but they know it not. When they meet those who believe, they say, We do believe: but when they retire privately to their devils,n they say, We really hold with you, and only mock at those people:

d This title was occasioned by the story of the red heifer, mentioned p. 9. e As to the meaning of these letters, see the Preliminary Discourse, Sect. III. f The Arabic word is gheib, which properly signifies a thing that is absent, at a great distance, or invisible, such as the resurrection, paradise, and hell. And this is agreeable to the language of scripture, which defines faith to be the evidence of things not seen.1 g The Mohammedans believe that GOD gave written revelations not only to Moses, Jesus, and Mohammed, but to several other prophets;2 though they acknowledge none of those which preceded the Koran to be now extant, except the Pentateuch of Moses, the Psalms of David, and the Gospel of Jesus; which yet they say were even before Mohammed's time altered and corrupted by the Jews and Christians; and therefore will not allow our present copies to be genuine. h The original word al-akherhat properly signifies the latter part of anything, and by way of excellence the next life, the latter or future state after death; and is opposed to al-donya, this world; and al-oula, the former or present life. The Hebrew word ahharith, from the same root, is used by Moses in this sense, and is translated latter end.3 i Mohammed here, and elsewhere frequently, imitates the truly inspired writers, in making GOD by operation on the minds of reprobates to prevent their conversion. This fatality or predestination, as believed by the Mohammedans, hath been sufficiently treated of in the Preliminary Discourse. k Literally corrupt not in the earth, by which some expositors understand the sowing of false doctrine, and corrupting people's principles. l According to the explication in the preceding note, this word must be translated reformers, who promote true piety by their doctrine and example. m The first companions and followers of Mohammed.4 n The prophet, making use of the liberty zealots of all religions have, by prescription, of giving ill language, bestows this name on the Jewish rabbins and Christian priests; though he seems chiefly to mean the former, against whom he had by much the greater spleen.

1 Heb. xi. I. See also Rom. xxiv. 25; 2 Cor. iv. 18 and v. 7.

2 Vide Reland. de Relig. Moham. p. 34 and Dissert. de Samaritanis, p.

34, &c. 3 Numb. xxiv. 20; Deut. viii. 16. 4 Jallalo'ddin.

GOD shall mock at them, and continue them in their impiety; they shall wander in confusion. There are the the men who have purchased error at the price of true direction: but their traffic hath not been gainful, neither have they been rightly directed. They are like unto one who kindleth a fire,o and when it hath enlightened all around him,p GOD taketh away their lightq and leaveth them in darkness, they shall not see; they are deaf, dumb, and blind, therefore will they not repent. Or like a stormy cloud from heaven, fraught with darkness, thunder, and lightning,r they put their fingers in their ears because of the noise of the thunder, for fear of death; GOD encompasseth the infidels: the lightning wanteth but little of taking away their sight; so often as it enlighteneth them, they walk therein, but when darkness cometh on them, they stand still; and if GOD so pleased, he would certainly deprive them of their hearing and their sight, for GOD is almighty. O men of Mecca, serve your LORD who hath created you, and those who have been before you: peradventure ye will fear him; 20 who hath spread the earth as a bed for you, and the heaven as a covering, and hath caused water to descend from heaven, and thereby produced fruits for your sustenance. Set not up therefore any equals unto GOD, against your own knowledge. If ye be in doubt concerning that revelation which we have sent down unto our servant, produce a chapter like unto it, and call upon your witnesses besides GOD,s if ye say truth. But if ye do it not, nor shall ever be able to do it; justly fear the fire whose fuel is men and stones, prepared for the unbelievers. But bear good tidings unto those who believe, and do good works, that they shall have gardens watered by rivers; so often as they eat of the fruit thereof for sustenance, they shall say, this is what we have formerly eaten of; and they shall be supplied with several sorts of fruit having a mutual resemblance to one another.t There shall they enjoy wives subject to no impurity, and there shall they continue forever.

o In this passage, Mohammed compares those who believed not on him, to a man who wants to kindle a fire, but as soon as it burns up, and the flames give a light, shuts his eyes, lest he should see. As if he had said, You, O Arabians, have long desired a prophet of your own nation, and now I am sent unto you, and have plainly proved my mission by the excellence of my doctrine and revelation, you resist conviction, and refuse to believe in me; therefore shall God leave you in your ignorance. p The sense seems to be here imperfect, and may be completed by adding the words, He turns from it, shuts his eyes, or the like. q That is of the unbelievers, to whom the word their being in the plural, seems to refer; though it is not unusual for Mohammed, in affectation of the prophetic style, suddenly to change the number against all rules of grammar. r Here he compares the unbelieving Arabs to people caught in a violent storm. To perceive the beauty of this comparison, it must be observed, that the Mohammedan doctors say, this tempest is a type or image of the Koran itself: the thunder signifying the threats therein contained; the lightning, the promises; and the darkness, the mysteries. The terror of the threats makes them stop their ears, unwilling to hear truths so disagreeable; when the promises are read to them, they attend with pleasure; but when anything mysterious or difficult of belief occurs, they stand stock still, and will not submit to be directed. s i.e., Your false gods and idols. t Some commentators1 approve of this sense, supposing the fruits of paradise, though of various tastes, are alike in colour and outward appearance: but others2 think the meaning to be, that the inhabitants of that place will find there fruits of the same or the like kinds as they used to eat while on earth.

1 Jallalo'ddin. 2 Al Zamakhshari.

Moreover, GOD will not be ashamed to propound in a parable a gnat, or even a more despicable thing:u for they who believe will know it to be the truth from their LORD; but the unbelievers will say, What meaneth GOD by this parable? he will thereby mislead many, and will direct many thereby: but he will not mislead any thereby, except the transgressors, who make void the covenant of GOD after the establishing thereof, and cut in sunder that which GOD hath commanded to be joined, and act corruptly in the earth; they shall perish. How is it that ye believe not in GOD? Since ye were dead, and he gave you life;x he will hereafter cause you to die, and will again restore you to life; then shall ye return unto him. It is he who hath created for you whatsoever is on earth, and then set his mind to the creation of heaven, and formed it into seven heavens; he knoweth all things. When thy LORD said unto the angels, I am going to place a substitute on earth;y they said, Wilt thou place there one who will do evil therein, and shed blood? but we celebrate thy praise, and sanctify thee. GOD answered, Verily I know that which ye know not; and he taught Adam the names of all things, and then proposed them to the angels, and said, Declare unto me the names of these things if ye say truth. 30 They answered, Praise be unto thee; we have no knowledge but what thou teachest us, for thou art knowing and wise. GOD said, O Adam, tell them their names. And when he had told them their names, GOD said, Did I not tell you that I know the secrets of heaven and earth, and know that which ye discover, and that which ye conceal?z And when we said unto the angels, Worshipa Adam, they all worshipped him, except Eblis, who refused, and was puffed up with pride, and became of the number of unbelievers.b

u This was revealed to take off an objection made to the Koran by the infidels, for condescending to speak of such insignificant insects as the spider, the pismire, the bee, &c.3 x i.e., Ye were dead while in the loins of your fathers, and he gave you life in your mothers wombs; and after death ye shall be again raised at the resurrection.4 y Concerning the creation of Adam, here intimated, the Mohammedans have several peculiar traditions. They say the angels, Gabriel, Michael, and Israfil, were sent by God, one after another, to fetch for that purpose seven handfuls of earth from different depths, and of different colours (whence some account for the various complexion of mankind5); but the earth being apprehensive of the consequence, and desiring them to represent her fear to God that the creature he designed to form would rebel against him, and draw down his curse upon her, they returned without performing God's command; whereupon he sent Azra?l on the same errand, who executed his commission without remorse, for which reason God appointed that angel to separate the souls from the bodies, being therefore called the angel of death. The earth he had taken was carried into Arabia, to a place between Mecca and Tayef, where, being first kneaded by the angels, it was afterwards fashioned by God himself into a human form, and left to dry6 for the space of forty days, or, as others say, as many years, the angels in the meantime often visiting it, and Eblis (then one of the angels who are nearest to God's presence, afterwards the devil) among the rest; but he, not contented with looking on it, kicked it with his foot till it rung and knowing God designed that creature to be his superior, took a secret resolution never to acknowledge him as such. After this, God animated the figure of clay and endued it with an intelligent soul, and when he had placed him in paradise, formed Eve out of his left side.7 z This story Mohammed borrowed from the Jewish traditions, which say that the angels having spoken of man with some contempt when God consulted them about his creation, God made answer that the man was wiser than they; and to convince them of it, he brought all kinds of animals to them, and asked them their names; which they not being able to tell, he put the same question to the man, who named them one after another; and being asked his own name and God's name, he answered very justly, and gave God the name of JEHOVAH1. The angels' adoring of Adam is also mentioned in the Talmud.2 a The original word signifies properly to prostrate one's self till the forehead touches the ground, which is the humblest posture of adoration, and strictly due to GOD only; but it is sometimes, as in this place, used to express that civil worship or homage, which may be paid to creatures.3 b This occasion of the devil's fall has some affinity with an opinion which has been pretty much entertained among Christians,4 viz., that the angels being informed of GOD'S intention to create man after his own image, and to dignify human nature by CHRIST'S assuming it, some of them, thinking their glory to be eclipsed thereby, envied man's happiness, and so revolted.

3 Yahya. 4 Jallalo'ddin. 5 Al Termedi, from a tradition of Abu Musa al Ashari 6 Kor. c. 55. 7 Khondamir. Jallalo'ddin. Comment. in Koran, &c. Vide D'Herbelot, Biblioth. Orient. p. 55. 1 Vide Rivin. Serpent. seduct. p. 56. 2 R. Moses Haddarshan, in Bereshit rabbah. 3 Jallalo'ddin. 4 Iren?us, Lact. Greg. Nyssen. &c.

And we said, O Adam, dwell thou and thy wife in the garden,c and eat of the fruit thereof plentifully wherever ye will; but approach not this tree,d lest ye become of the number of the transgressors. But Satan caused them to forfeit paradise,e and turned them out of the state of happiness wherein they had been; whereupon we said, Get ye down,f the one of you an enemy unto the other; and there shall be a dwelling-place for you on earth, and a provision for a season. And Adam learned words of prayer from his LORD, and GOD turned unto him, for he is easy to be reconciled and merciful. We said, Get ye all down from hence; hereafter shall there come unto you a direction from me,g and whoever shall follow my direction, on them shall no fear come, neither shall they be grieved; but they who shall be unbelievers, and accuse our signsh of falsehood, they shall be the companions of hell fire, therein shall they remain forever. O children of Israeli, remember my favor wherewith I have favored you; and perform your covenant with me, and I will perform my covenant with you; and revere me: and believe in the revelation which I have sent down, confirming that which is with you, and be not the first who believe not therein, neither exchange my signs for a small price; and fear me.

c Mohammed, as appears by what presently follows, does not place this garden or paradise on earth, but in the seventh heaven.5 d Concerning this tree or the forbidden fruit, the Mohammedans, as well as the Christians, have various opinions. Some say it was an ear of wheat; some will have it to have been a fig-tree, and others a vine.6 The story of the Fall is told, with some further circumstances, in the beginning of the seventh chapter. e They have a tradition that the devil offering to get into paradise to tempt Adam, was not admitted by the guard; whereupon he begged of the animals, one after another, to carry him in, that he might speak to Adam and his wife; but they all refused him except the serpent, who took him between two of his teeth, and so introduced him. They add that the serpent was then of a beautiful form, and not in the shape he now bears.7 f The Mohammedans say that when they were cast down from paradise, Adam fell on the isle of Ceylon or Serendib, and Eve near Joddah (the port of Mecca) in Arabia; and that after a separation of 200 years, Adam was, on his repentance, conducted by the angel Gabriel to a mountain near Mecca, where he found and knew his wife, the mountain being thence named Arafat; and that he afterwards retired with her to Ceylon, where they continued to propagate their species.8 It may not be improper here to mention another tradition concerning the gigantic stature of our first parents. Their prophet, they say, affirmed Adam to have been as tall as a high palm-tree;9 but this would be too much in proportion, if that were really the print of his foot, which is pretended to be such, on the top of a mountain in the isle of Ceylon, thence named Pico de Adam, and by the Arab writers Rah?n, being somewhat above two spans long10 (though others say it is 70 cubits long, and that when Adam set one foot here, he had the other in the sea)11; and too little, if Eve were of so enormous a size, as is said, when her head lay on one hill near Mecca, her knees rested on two others in the plain, about two musket-shots asunder.12 g GOD here promises Adam that his will should be revealed to him and his posterity; which promise the Mohammedans believe was fulfilled at several times by the ministry of several prophets, from Adam himself, who was the first, to Mohammed, who was the last. The number of books revealed unto Adam they say was ten.1 h This word has various significations in the Koran; sometimes, as in this passage, it signifies divine revelation, or scripture in general; sometimes the verses of the Koran in particular, and at other times visible miracles. But the sense is easily distinguished by the context. i The Jews are here called upon to receive the Koran, as verifying and confirming the Pentateuch, particularly with respect to the unity of God and the mission of Mohammed.2 And they are exhorted not to conceal the passages of their law which bear witness to those truths, nor to corrupt them by publishing false copies of the Pentateuch, for which the writers were but poorly paid.3

5 Vide Marracc. in Alc. p. 24. 6 Vide ibid. p. 22. 7 Vide ibid. 8 D'Herbelot, Bib. Orient. p. 55. 9 Yahya. 10 Moncony's Voyage, part i. p. 372, &c. See Knox's Account of Ceylon. 11 Anciennes Relations des Indes, &c. p. 3. 12 Moncony's, ubi sup. 1 Vide Hottinger Hist. Orient. p. 11. Reland. de Relig. Mohammed, p. 21. 2 Yahya. 3 Jallalo'ddin.

Clothe not the truth with vanity, neither conceal the truth against your own knowledge; 40 observe the stated times of prayer, and pay your legal alms, and bow down yourselves with those who bow down. Will ye command men to do justice, and forget your own souls? yet ye read the book of the law: do ye not therefore understand? Ask help with perseverance and prayer; this indeed is grievous unless to the humble, who seriously think they shall meet their LORD and that to him they shall return. O children of Israel, remember my favor wherewith I have favored you, and that I have preferred you above all nations; dread the day wherein one soul shall not make satisfaction for another soul, neither shall any intercession be accepted from them, nor shall any compensation be received, neither shall they be helped. Remember when we delivered you from the people of Pharaoh, who grievously oppressed you, they slew your male children, and let your females live: therein was a great trial from your LORD. And when we divided the sea for you and delivered you, and drowned Pharaoh's people while ye looked on.k And when we treated with Moses forty nights; then ye took the calfl for your God, and did evil; yet afterwards we forgave you, that peradventure ye might give thanks. 50 And when we gave Moses the book of the law, and the distinction between good and evil, that peradventure ye might be directed. And when Moses said unto his people, O my people, verily ye have injured your own souls, by your taking the calf for your God; therefore be turned unto your Creator, and slay those among you who have been guilty of that crime;m this will be better for you in the sight of your Creator: and thereupon he turned unto you, for he is easy to be reconciled, and merciful. And when ye said, O Moses, we will not believe thee, until we see GOD manifestly; therefore a punishment came upon you, while ye looked on; then we raised you to life after ye had been dead, that peradventure ye might give thanks.n

k See the story of Moses and Pharaoh more particularly related, chapter vii. and xx. &c. l The person who cast this calf, the Mohammedans say, was (not Aaron but) al Sameri, one of the principal men among the children of Israel, some of whose descendants it is pretended still inhabit an island of that name in the Arabian Gulf.4 It was made of the rings5 and bracelets of gold, silver, and other materials, which the Israelites had borrowed of the Egyptians; for Aaron, who commanded in his brother's absence, having ordered al Sameri to collect those ornaments from the people, who carried on a wicked commerce with them, and to keep them together till the return of Moses; al Sameri, understanding the founder's art, put them altogether into a furnace to melt them down into one mass, which came out in the form of a calf.1 The Israelites, accustomed to the Egyptian idolatry, paying a religious worship to this image, al Sameri went farther, and took some dust from the footsteps of the horse of the angel Gabriel, who marched at the head of the people, and threw it into the mouth of the calf, which immediately began to low, and became animated;2 for such was the virtue of that dust.3 One writer says that all the Israelites adored this calf, except only 12,000.4 m In this particular, the narration agrees with that of Moses, who ordered the Levites to slay every man his brother:5 but the scripture says, there fell of the people that day about 3,000 (the Vulgate says 23,000) men;6 whereas the commentators of the Koran make the number of the slain to amount to 70,000; and add, that GOD sent a dark cloud which hindered them from seeing one another, lest the sight should move those who executed the sentence to compassion.7 n The persons here meant are said to have been seventy men, who were made choice of by Moses and heard the voice of GOD talking with him. But not being satisfied with that, they demanded to see GOD; whereupon they were all struck dead by lightning, and on Moses's intercession restored to life.8

4 Geogr. Nubiens. p. 45. 5 Kor. c. 7. 1 See Exod. xxxii. 24. 2 Kor. c. 7. 3 Jallalo'ddin. Vide D'Herbelot, Bibl. Orient. p. 650. 4 Abulfeda. 5 Exod. xxxii. 26, 27. 6 Ibid. 28. 7 Jallalo'ddin, &c. 8 Ismael Ebn Ali.

And we caused clouds to overshadow you, and manna and quailso to descend upon you, saying, Eat of the good things which we have given you for food: and they injured not us, but injured their own souls. And when we said, Enter into this city,p and eat of the provisions thereof plentifully as ye will; and enter the gate worshipping, and say, Forgiveness!q we will pardon you your sins, and give increase unto the well- doers. But the ungodly changed the expression into another,r different from what had been spoken unto them; and we sent down upon the ungodly indignation from heaven,s because they had transgressed. And when Moses asked drink for his people, we said, Strike the rockt with thy rod; and there gushed thereout twelve fountainsu according to the number of the tribes, and all men knew their respective drinking-place. Eat and drink of the bounty of GOD, and commit not evil on the earth, acting unjustly. And when ye said, O Moses, we will by no means be satisfied with one kind of food; pray unto thy LORD therefore for us, that he would produce for us of that which the earth bringeth forth, herbs and cucumbers, and garlic, and lentils, and onions;x Moses answered, Will ye exchange that which is better, for that which is worse? Get ye down into Egypt, for there shall ye find what ye desire: and they were smitten with vileness and misery, and drew on themselves indignation from GOD. This they suffered, because they believed not in the signs of GOD, and killed the prophets unjustly; this, because they rebelled and transgressed.

o The eastern writers say these quails were of a peculiar kind, to be found nowhere but in Yaman, from whence they were brought by a south wind in great numbers to the Israelites' camp in the desert.9 The Arabs call these birds Salwa, which is plainly the same with the Hebrew Salwim, and say they have no bones, but are eaten whole.10 p Some commentators suppose it to be Jericho, others Jerusalem. q The Arabic word is Hittaton, which some take to signify that profession of the unity of GOD so frequently used by the Mohammedans, La ilaha illa 'llaho, There is no god but GOD. r According to Jallalo'ddin, instead of Hittaton, they cried Habbat fi sha?rat-i.e., a grain in an ear of barley; and in ridicule of the divine command to enter the city in an humble posture, they indecently crept in upon their breech. s A pestilence which carried off near 70,000 of them.11 t The commentators say this was a stone which Moses brought from Mount Sinai, and the same that fled away with his garments which he laid upon it one day while he washed; they add that Moses ran after the stone naked, till he found himself, ere he was aware, in the midst of the people, who, on this accident, were convinced of the falsehood of a report which had been raised of their prophet, that he was bursten, or, as others write, an hermaphrodite.1 They describe it to be a square piece of white marble, shaped like a man's head; wherein they differ not much from the accounts of European travellers, who say this rock stands among several lesser ones, about 100 paces from Mount Horeb, and appears to have been loosened from the neighbouring mountains, having no coherence with the others; that it is a huge mass of red granite, almost round on one side, and flat on the other, twelve feet high, and as many thick, but broader than it is high, and about fifty feet in circumference.2 u Marracci thinks this circumstance looks like a Rabbinical fiction, or else that Mohammed confounds the water of the rock at Horeb with the twelve wells at Elim;3 for he says several who have been on the spot affirm there are but three orifices whence the water issued.4 But it is to be presumed that Mohammed had better means of information in this respect than to fall into such a mistake; for the rock stands within the borders of Arabia, and some of his countrymen must needs have seen it, if he himself did not, as it is most probable he did. And in effect he seems to be in the right. For one who went into those parts in the end of the fifteenth century tells us expressly that the water issued from twelve places of the rock, according to the number of the tribes of Israel; egress? sunt aqu? largissim? in duodecim locis petr?, juxta numerum duodecim tribuum Israel.5 A late curious traveller6 observes that there are twenty-four holes in the stone, which may be easily counted- that is to say, twelve on the flat side, and as many on the opposite round side, every one being a foot deep, and an inch wide; and he adds, that the holes on one side do not communicate with those on the other, which a less accurate spectator not perceiving (for they are placed horizontally, within two feet of the top of the rock), might conclude they pierced quite through the stone, and so reckon them to be but twelve. x See Numb. xi. 5, &c.

9 See Psalm lxxviii. 26. 10 Vide D'Herbelot, Bibl. Orient. p. 477. 11 Jallalo'ddin. 1 Jallalo'ddin, Yahya. 2 Breydenbach, Itinerar. Charta m. p. 1. Sicard, dans les Mémoires des Missions, vol. vii. p. 14. 3 Exod. xv. 27; Numb. xxxiii. 9. 4 Marracc. Prodr. part iv. p. 80. 5 Breydenbach, ubi sup. 6 Sicard, ubi sup.

Surely those who believe, and those who Judaize, and Christians, and Sabians,y whoever believeth in GOD, and the last day, and doth that which is right, they shall have their reward with their LORD; there shall come no fear on them, neither shall they be grieved. 60 Call to mind also when we accepted your covenant, and lifted up the mountain of Sinai over you,z saying, Receive the law which we have given you, with a resolution to keep it, and remember that which is contained therein, that ye may beware. After this ye again turned back, so that if it had not been for GOD's indulgence and mercy towards you, ye had certainly been destroyed. Moreover ye know what befell those of your nation who transgressed on the sabbath day;a We said unto them, Be ye changed into apes, driven away from the society of men. And we made them an example unto those who were contemporary with them, and unto those who came after them, and a warning to the pious.

y From these words, which are repeated in the fifth chapter, several writers7 have wrongly concluded that the Mohammedans hold it to be the doctrine of their prophet that every man may be saved in his own religion, provided he be sincere and lead a good life. It is true, some of their doctors do agree this to be the purport of the words;1 but then they say the latitude hereby granted was soon revoked, for that this passage is abrogated by several others in the Koran, which expressly declare that none can be saved who is not of the Mohammedan faith, and particularly by those words of the third chapter, Whoever followeth any other religion than Islam (i.e., the Mohammedan) it shall not be accepted of him, and at the last day he shall be of those who perish.2 However, others are of opinion that this passage is not abrogated, but interpret it differently, taking the meaning of it to be that no man, whether he be a Jew, a Christian, or a Sabian, shall be excluded from salvation, provided he quit his erroneous religion and become a Moslem, which they say is intended by the following words, Whoever believeth in GOD and the last day, and doth that which is right. And this interpretation is approved by Mr. Reland, who thinks the words here import no more than those of the apostle, In every nation he that feareth GOD, and worketh righteousness, is accepted with him;3 from which it must not be inferred that the religion of nature, or any other, is sufficient to save, without faith in Christ.4 z The Mohammedan tradition is, that the Israelites refusing to receive the law of Moses, GOD tore up the mountain by the roots, and shook it over their heads, to terrify them into a compliance.5 a The story to which this passage refers, is as follows: In the days of David some Israelites dwelt at Ailah, or Elath, on the Red Sea, where on the night of the sabbath the fish used to come in great numbers to the shore, and stay there all the sabbath, to tempt them; but the night following they returned into the sea again. At length some of the inhabitants, neglecting GOD'S command, catched fish on the sabbath, and dressed and ate them; and afterward cut canals from the sea, for the fish to enter, with sluices, which they shut on the sabbath, to prevent their return to the sea. The other part of the inhabitants, who strictly observed the sabbath, used both persuasion and force to stop this impiety, but to no purpose, the offenders growing only more and more obstinate; whereupon David cursed the sabbath-breakers, and God transformed them into apes. It is said that one going to see a friend of his that was among them, found him in the shape of an ape, moving his eyes about wildly; and asking him whether he was not such a one, the ape made a sign with his head that it was he; whereupon the friend said to him, Did not I advise you to desist? at which the ape wept. They add that these unhappy people remained three days in this condition, and were afterwards destroyed by a wind which swept them all into the sea.6

7 Selden, de Jure Nat. et Gent. sec. Hebr. l. 6, c. 12. Angel, a St. Joseph. Gazophylac. Persic. p. 365. Nic. Cusanus in Cribratione Alcorani, l. 3, c. 2, &c. 1 See Chardin's Voyages, vol. ii. p. 326, 331. 2 Abu'lkasem Hebatallah de abrogante et abrogato. 3 Acts x. 35. 4 Vide Reland. de Rel. Moham. p. 128, &c. 5 Jallalo'ddin. 6 Abulfeda.

And when Moses said unto his people, Verily GOD commandeth you to sacrifice a cow;b they answered, Dost thou make a jest of us! Moses said, GOD forbid that I should be one of the foolish. They said, Pray for us unto thy LORD, that he would show us what cow it is. Moses answered, He saith, She is neither an old cow, nor a young heifer, but of a middle age between both: do ye therefore that which ye are commanded. They said, Pray for us unto thy LORD, that he would show us what colour she is of. Moses answered, He saith, She is a red cow,c intensely red, her colour rejoiceth the beholders. They said, Pray for us unto thy LORD, that he would further show us what cow it is, for several cows with us are like one another, and we, if GOD please, will be directed. Moses answered, He saith, She is a cow not broken to plough the earth, or water the field, a sound one, there is no blemish in her. They said, Now hast thou brought the truth. Then they sacrificed her; yet they wanted but little of leaving it undone.d And when ye slew a man, and contended among yourselves concerning him, GOD brought forth to light that which ye concealed. For we said, Strike the dead body with part of the sacrificed cow:e so GOD raiseth the dead to life, and showeth you his signs, that peradventure ye may understand. Then were your hearts hardened after this, even as stones, or exceeding them in hardness: for from some stones have rivers bursted forth, others have been rent in sunder, and water hath issued from them, and others have fallen down for fear of GOD. But GOD is not regardless of that which ye do. 70 Do ye therefore desire that the Jews should believe you? yet a part of them heard the word of GOD, and then perverted it, after they had understood it, against their own conscience. And when they meet the true believers, they say, We believe: but when they are privately assembled together, they say, Will ye acquaint them with what GOD hath revealed unto you, that they may dispute with you concerning it in the presence of your LORD? Do ye not therefore understand? Do not they know that GOD knoweth that which they conceal as well as that which they publish?

b The occasion of this sacrifice is thus related. A certain man at his death left his son, then a child, a cow-calf, which wandered in the desert till he came to age; at which time his mother told him the heifer was his, and bid him fetch her, and sell her for three pieces of gold. When the young man came to the market with his heifer, an angel in the shape of a man accosted him, and bid him six pieces of gold for her; but he would not take the money till he had asked his mother's consent; which when he had obtained, he returned to the market-place, and met the angel, who now offered him twice as much for the heifer, provided he would say nothing of it to his mother; but the young man refusing, went and acquainted her with the additional offer. The woman perceiving it was an angel, bid her son go back and ask him what must be done with the heifer; whereupon the angel told the young man that in a little time the children of Israel would buy that heifer of him at any price. And soon after it happened that an Israelite, named Hammiel, was killed by a relation of his, who, to prevent discovery, conveyed the body to a place considerably distant from that where the fact was committed. The friends of the slain man accused some other persons of the murder before Moses; but they denying the fact, and there being no evidence to convict them, God commanded a cow, of such and such particular marks, to be killed; but there being no other which answered the description except the orphan's heifer, they were obliged to buy her for as much gold as her hide would hold; according to some, for her full weight in gold, and as others say, for ten times as much. This heifer they sacrificed, and the dead body being, by divine direction, struck with a part of it, revived, and standing up, named the person who had killed him; after which it immediately fell down dead again.1 The whole story seems to be borrowed from the red heifer, which was ordered by the Jewish law to be burnt, and the ashes kept for purifying those who happened to touch a dead corpse;2 and from the heifer directed to be slain for the expiation of an uncertain murder. See Deut. xxi. 1-9. c The epithet in the original is yellow; but this word we do not use in speaking of the colour or cattle. d Because of the exorbitant price which they were obliged to pay for the heifer. e i.e., Her tongue, or the end of her tail.3

1 Abulfeda. 2 Numb. xix. 3 Jallalo'ddin.

But there are illiterate men among them, who know not the book of the law, but only lying stories, although they think otherwise. And woe unto them, who transcribe corruptly the book of the lawf with their hands, and then say, This is from GOD: that they may sell it for a small price. Therefore woe unto them because of that which their hands have written; and woe unto them for that which they have gained. They say, The fire of hell shall not touch us but for a certain number of days.g Answer, Have ye received any promise from GOD to that purpose? for GOD will not act contrary to his promise: or do ye speak concerning GOD that which ye know not? Verily whoso doth evil,h and is encompassed by his iniquity, they shall be the companions of hell fire, they shall remain therein forever: but they who believe and do good works, they shall be the companions of paradise, they shall continue therein forever. Remember also, when we accepted the covenant of the children of Israel, saying, Ye shall not worship any other except GOD, and ye shall show kindness to your parents and kindred, and to orphans, and to the poor, and speak that which is good unto men, and be constant at prayer, and give alms. Afterwards ye turned back, except a few of you, and retired afar off. And when we accepted your covenant, saying, Ye shall not shed your brother's blood nor dispossess one another of your habitations; then ye confirmed it, and were witnesses thereto. Afterwards ye were they who slew one another,i and turned several of your brethren out of their houses, mutually assisting each other against them with injustice and enmity; but if they come captives unto you, ye redeem them: yet it is equally unlawful for you to dispossess them. Do ye therefore believe in part of the book of the law, and reject other part thereof? But whoso among you doth this, shall have no other reward than shame in this life, and on the day of resurrection they shall be sent to a most grievous punishment; for GOD is not regardless of that which ye do. 80 These are they who have purchased this present life, at the price of that which is to come; wherefore their punishment shall not be mitigated, neither shall they be helped. We formerly delivered the book of the law unto Moses, and caused apostles to succeed him, and gave evident miracles to Jesus the son of Mary, and strengthened him with the holy spirit.k Do ye therefore, whenever an apostle cometh unto you with that which your souls desire not, proudly reject him, and accuse some of imposture, and slay others?

f Mohammed again accuses the Jews of corrupting their scripture. g That is, says Jallalo'ddin, forty; being the number of days that their forefathers worshipped the golden calf; after which they gave out that their punishment should cease. It is a received opinion among the Jews at present, that no person, be he ever so wicked, or of whatever sect, shall remain in hell above eleven months, or at most a year; except Dathan and Abiram, and atheists, who will be tormented there to all eternity.1 h By evil in this place the commentators generally understand polytheism or idolatry; which sin the Mohammedans believe, unless repented of in this life, is unpardonable and will be punished by eternal damnation; but all other sins they hold will at length be forgiven. This therefore is that irremissible impiety, in their opinion, which in the New Testament is called the sin against the Holy Ghost. i This passage was revealed on occasion of some quarrels which arose between the Jews of the tribes of Koreidha, and those of al Aws, al Nadh?r, and al Khazraj, and came to that height that they took arms and destroyed one another's habitations, and turned one another out of their houses; but when any were taken captive, they redeemed them. When they were asked the reason of their acting in this manner, they answered, That they were commanded by their law to redeem the captives, but that they fought out of shame, lest their chiefs should be despised.2 k We must not imagine Mohammed here means the Holy Ghost in the Christian acceptation. The commentators says this spirit was the angel Gabriel, who sanctified Jesus and constantly attended on him.1

1 Vide Bartoloccii Biblioth. Rabbinic. tom. ii. p. 128, et tom. iii. p. 421. 2 Jallalo'ddin. 1 Jallalo'ddin.

The Jews say, Our hearts are uncircumcised: but GOD hath cursed them with their infidelity; therefore few shall believe. And when a book came unto them from GOD, confirming the scriptures which were with them, although they had before prayed for assistance against those who believed not,l yet when that came unto them which they knew to be from God, they would not believe therein: therefore the curse of GOD shall be on the infidels. For a vile price have they sold their souls, that they should not believe in that which GOD hath sent down;m out of envy, because GOD sendeth down his favors to such of his servants as he pleaseth: therefore they brought on themselves indignation on indignation; and the unbelievers shall suffer an ignominious punishment. When one saith unto them, Believe in that which GOD hath sent down; they answer, We believe in that which hath been sent down unto us:n and they reject what hath been revealed since, although it be the truth, confirming that which is with them. Say, Why therefore have ye slain the prophets of GOD in times past, if ye be true believers? Moses formerly came unto you with evident signs, but ye afterwards took the calf for your god and did wickedly. And when we accepted your covenant, and lifted the mountain of Sinai over you,o saying Receive the law which we have given you, with a resolution to perform it, and hear; they said, We have heard, and have rebelled: and they were made to drink down the calf into their heartsp for their unbelief. Say, A grievous thing hath your faith commanded you, if ye be true believers?q Say, if the future mansion with GOD be prepared peculariarly for you, exclusive of the rest of mankind, wish for death, if ye say truth; but they will never wish for it, because of that which their hands have sent before them;r GOD knoweth the wicked-doers; 90 and thou shalt surely find them of all men the most covetous of life, even more than the idolaters: one of them would desire his life to be prolonged a thousand years, but none shall reprieve himself from punishment, that his life may be prolonged: GOD seeth that which they do. Say, Whoever is an enemy to Gabriels (for he hath caused the Koran to descend on thy heart, by the permission of GOD, confirming that which was before revealed, a direction, and good tidings to the faithful);

l The Jews in expectation of the coming of Mohammed (according to the tradition of his followers) used this prayer, O God, help us against the unbelievers by the prophet who is to be sent in the last times.2 m The Koran. n The Pentateuch. o See before p. 8. p Moses took the calf which they had made, and burnt it in the fire, and ground it to powder, and strewed it upon the water (of the brook that descended from the mount), and made the children of Israel drink of it.3 q Mohammed here infers from their forefathers' disobedience in worshipping the calf, at the same time that they pretended to believe in the law of Moses, that the faith of the Jews in his time was as vain and hypocritical, since they rejected him, who was foretold therein, as an impostor.4 r That is, by reason of the wicked forgeries which they have been guilty of in respect to the scriptures. An expression much like that of St. Paul, where he says, that some men's sins are open beforehand, going before to judgment.5 s The commentators say that the Jews asked what angel it was that brought the divine revelations to Mohammed; and being told that it was Gabriel, they replied that he was their enemy, and the messenger of wrath and punishment; but if it had been Michael, they would

2 Idem. 3 Exod. xxxii. 20; Deut. ix. 21. 4 Jallalo'ddin, Yahya, al Beidawi. 5 1 Tim. v. 24.

whosoever is an enemy to GOD, or his angels, or his apostles, or to Gabriel, or Michael, verily GOD is an enemy to the unbelievers. And now we have sent down unto thee evident signs,t and none will disbelieve them but the evil-doers. Whenever they make a covenant, will some of them reject it? yea, the greater part of them do not believe. And when there came unto them an apostle from GOD, confirming that scripture which was with them, some of those to whom the scriptures were given cast the book of GOD behind their backs, as if they knew it not: and they followed the device which the devils devised against the kingdom of Solomon;u and Solomon was not an unbeliever; but the devils believed not, they taught men sorcery, and that which was sent down to the two angels at Babel, Har?t and Mar?t:v yet those two taught no man until they had said, Verily we are a temptation, therefore be not an unbeliever. So men learned from those two a charm by which they might cause division between a man and his wife; but they hurt none thereby, unless by GOD'S permission, and they learned that which would hurt them, and not profit them; and yet they knew that he who bought that art should have no part in the life to come, and woful is the price for which they have sold their souls, if they knew it. But if they had believed, and feared GOD, verily the reward they would have had from GOD would have been better, if they had known it.

have believed on him, because that angel was their friend, and the messenger of peace and plenty. And on this occasion, they say, this passage was revealed.1 That Michael was really the protector or guardian angel of the Jews, we know from scripture;2 and it seems that Gabriel was, as the Persians call him, the angel of revelations, being frequently sent on messages of that kind;3 for which reason it is probable Mohammed pretended he was the angel from whom he received the Koran. t i.e., the revelations of this book. u The devils having, by GOD'S permission, tempted Solomon without success, they made use of a trick to blast his character. For they wrote several books of magic, and hid them under that prince's throne, and after his death, told the chief men that if they wanted to know by what means Solomon had obtained his absolute power over men, genii, and the winds, they should dig under his throne; which having done, they found the aforesaid books, which contained impious superstitions. The better sort refused to learn the evil arts therein delivered, but the common people did; and the priests published this scandalous story of Solomon, which obtained credit among the Jews, till GOD, say the Mohammedans, cleared that king by the mouth of their prophet, declaring that Solomon was no idolater.4 v Some say only that these were two magicians, or angels sent by GOD to teach men magic, and to tempt them.5 But others tell a longer fable; that the angels expressing their surprise at the wickedness of the sons of Adam, after prophets had been sent to them with divine commissions, GOD bid them choose two out of their own number to be sent down to be judges on earth. Whereupon they pitched upon Har?t and Mar?t, who executed their office with integrity for some time, till Zohara, or the planet Venus, descended and appeared before them in the shape of a beautiful woman, bringing a complaint against her husband (though others say she was a real woman). As soon as they saw her, they fell in love with her, and endeavoured to prevail on her to satisfy their desires; but she flew up again to heaven, whither the two angels also returned, but were not admitted. However, on the intercession of a certain pious man, they were allowed to choose whether they would be punished in this life, or in the other; whereupon they chose the former, and now suffer punishment accordingly in Babel, where they are to remain till the day of judgment. They add that if a man has a fancy to learn magic, he may go to them, and hear their voice, but cannot see them.1 This story Mohammed took directly from the Persian Magi, who mention two rebellious angels of the same names, now hung up by the feet, with their heads downwards, in the territory of Babel.2 And the Jews have something like this, of the angel Shamhozai, who, having debauched himself with women, repented, and by way of penance hung himself up between heaven and earth.3

1 Jallalo'ddin; al Zamakh. Yahya. 2 Dan. xii. I. 3 Ibid.. c. viii. 16, and ix. 21; Luke i. 19, 26. See Hyde de Rel. Vet. Persar. p. 263. 4 Yahya, Jallalo'ddin. 5 Jallalo'ddin. 1 Yahya, &c. 2 Vide Hyde, ubi sup. c. 12.

O true believers, say not to our apostle, Ra?na; but say Ondhorna;x and hearken: the infidels shall suffer a grievous punishment. It is not the desire of the unbelievers, either among those unto whom the scriptures have been given, or among the idolaters, that any good should be sent down unto you from your LORD: but GOD will appropriate his mercy unto whom he pleaseth; for GOD is exceeding beneficent. 100 Whatever verse we shall abrogate, or cause thee to forget, we will bring a better than it, or one like unto it. Dost thou not know that God is almighty? Dost thou not know that unto GOD belongeth the kingdom of heaven and earth? neither have ye any protector or helper except GOD. Will ye require of your apostle according to that which was formerly required of Moses?y but he that hath exchanged faith for infidelity, hath already erred from the straight way. Many of those unto whom the scriptures have been given, desire to render you again unbelievers, after ye have believed; out of envy from their souls, even after the truth is become manifest unto them; but forgive them, and avoid them, till GOD shall send his command; for GOD is omnipotent. Be constant in prayer, and give alms; and what good ye have sent before for your souls, ye shall find it with GOD; surely GOD seeth that which ye do. They say, Verily none shall enter paradise, except they who are Jews or Christians:z this is their wish. Say, Produce your proof of this, if ye speak truth. Nay, but he who resigneth himselfa to GOD, and doth that which is right,b he shall have his reward with his LORD: there shall come no fear on them, neither shall they be grieved. The Jews say, The Christians are grounded on nothing;c and the Christians say, The Jews are grounded on nothing; and the Christians say, The Jews are grounded on nothing; yet they both read the scriptures. So likewise say they who know not the scripture, according to their saying. But GOD shall judge between them on the day of the resurrection, concerning that about which they now disagree. Who is more unjust than he who prohibiteth the temples of GOD,d that his name should be remembered therein, and who hasteth to destroy them? Those men cannot enter therein, but with fear: they shall have shame in this world, and in the next a grievous punishment. To GOD belongeth the east and the west; therefore whithersoever ye turn yourselves to pray, there is the face of GOD; for GOD is omnipresent and omniscient.

x Those two Arabic words have both the same signification, viz., Look on us; and are a kind of salutation. Mohammed had a great aversion to the first, because the Jews frequently used it in derision, it being a word of reproach in their tongue.4 They alluded, it seems, to the Hebrew verb [Hebrew Text] ruá, which signifies to be bad or mischievous. y Namely, to see GOD manifestly.5 z This passage was revealed on occasion of a dispute which Mohammed had with the Jews of Medina, and the Christians of Najran, each of them asserting that those of their religion only should be saved.6 a Literally, resigneth his face, &c. b That is, asserteth the unity of GOD.7 c The Jews and Christians are here accused of denying the truth of each other's religion, notwithstanding they read the scriptures. Whereas the Pentateuch bears testimony to Jesus, and the Gospel bears testimony to Moses.1 d Or hindereth men from paying their adorations to GOD in those sacred places. This passage, says Jallalo'ddin, was revealed on news being brought that the Romans had spoiled the temple of Jerusalem; or else when the idolatrous Arabs obstructed Mohammed's visiting the temple of Mecca, in the expedition of al Hodeibiya, which happened in the sixth year of the Hejra.2

3 Bereshit rabbah, in Gen. vi. 2. 4 Jallalo'ddin. 5 See before, p. 7. 6 Jallalo'ddin. 7 Idem. 1 Idem. 2 Vide Abulfeda. Vit. Moham. p. 84, &c.

110 They say, GOD hath begotten children:e GOD forbid! To him belongeth whatever is in heaven, and on earth; all is possessed by him, the Creator of heaven and earth; and when he decreeth a thing, he only saith unto it, Be, and it is. And they who know not the scriptures say, Unless GOD speak unto us, or thou show us a sign, we will not believe. So said those before them, according to their saying: their hearts resemble each other. We have already shown manifest signs unto people who firmly believe; we have sent thee in truth, a bearer of good tidings and a preacher; and thou shalt not be questioned concerning the companions of hell. But the Jews will not be pleased with thee, neither the Christians, until thou follow their religion; say, The direction of GOD is the true direction. And verily if thou follow their desires, after the knowledge which hath been given thee, thou shalt find no patron or protector against GOD. They to whom we have given the book of the Koran, and who read it with its true reading, they believe therein; and whoever believeth not therein, they shall perish. O children of Israel, remember my favor wherewith I have favored you, and that I have preferred you before all nations; and dread the day wherein one soul shall not make satisfaction for another soul, neither shall any compensation be accepted from them, nor shall any intercession avail, neither shall they be helped. Remember when the LORD tried Abraham by certain words,f which he fulfilled: GOD said, Verily I will constitute thee a model of religiong unto mankind; he answered, And also of my posterity; GOD said, My covenant doth not comprehend the ungodly. And when we appointed the holy househ of Mecca to be a place of resort for mankind, and a place of security; and said, Take the station of Abrahami for a place of prayer; and we covenanted with Abraham for a place of prayer; and we covenanted with Abraham and Ismael, that they should cleanse my house for those who should compass it, and those who should be devoutly assiduous there, and those who should bow down and worship. 120 And when Abraham said, LORD make this a territory of security, and bounteously bestow fruits on its inhabitants, such of them as believe in GOD and the last day; GOD answered, And whoever believeth not, I will bestow on him little; after wards I will drive him to the punishment of hell fire; an ill journey shall it be! And when Abraham and Ismael raised the foundations of the house, saying, LORD, accept it from us, for thou art he who heareth and knoweth: LORD, make us also resignedk unto thee, and of our posterity a people resigned unto thee, and show us our holy ceremonies, and be turned unto us, for thou art easy to be reconciled, and merciful:

e This is spoken not only of the Christians and of the Jews (for they are accused of holding Ozair, or Ezra, to be the Son of GOD), but also the pagan Arabs, who imagined the angels to be the daughters of GOD. f GOD tried Abraham chiefly by commanding him to leave his native country, and to offer his son. But the commentators suppose the trial here meant related only to some particular ceremonies, such as circumcision, pilgrimage to the Caaba, several rites of purification, and the like.3 g I have rather expressed the meaning, than truly translated the Arabic word Imam, which answers to the Latin Antistes. This title the Mohammedans give to their priests, who begin the prayers in their mosques, and whom all the congregation follow. h That is, the Caaba, which is usually called, by way of eminence, the House. Of the sanctity of this building, and other particulars relating to it, see the Preliminary Discourse, Sect. IV. i A place so called within the inner enclosure of the Caaba, where they pretend to show the print of his foot in a stone.4 k The Arabic word is Moslem?na, in the singular Moslem, which the Mohammedans take as a title peculiar to themselves. The Europeans generally write and pronounce it Musulman.

3 Jallalo'ddin. 4 See the Prelim. Disc., Sect. IV.

LORD, send them likewise an apostle from among them, who may declare thy signs unto them, and teach them the book of the Koran and wisdom, and may purify them; for thou art mighty and wise. Who will be averse to the religion of Abraham, but he whose mind is infatuated? Surely we have chosen him in this world, and in that which is to come he shall be one of the righteous. When his LORD said unto him, Resign thyself unto me; he answered, I have resigned myself unto the LORD of all creatures. And Abraham bequeathed this religion to his children, and Jacob did the same, saying, My children, verily GOD hath chosen this religion for you, therefore die not, unless ye also be resigned. Were ye present when Jacob was at the point of death? when he said to his sons, Whom will ye worship after me? They answered, We will worship thy GOD, and the GOD of thy fathers Abraham, and Ismael, and Isaac, one GOD, and to him will we be resigned. That people are now passed away, they have what they have gained,l and ye shall have what ye gain; and ye shall not be questioned concerning that which they have done. They say, Become Jews or Christians that ye may be directed. Say, Nay we follow the religion of Abraham the orthodox, who was no idolater. 130 Say, We believe in GOD, and that which hath been sent down unto us, and that which hath been sent down unto Abraham, and Ismael, and Isaac, and Jacob, and the tribes, and that which was delivered unto Moses, and Jesus, and that which was delivered unto the prophets from their LORD: We make no distinction between any of them, and to GOD are we resigned. Now if they believe according to what ye believe, they are surely directed, but if they turn back, they are in schism. GOD shall support thee against them, for he is in the hearer, the wise. The baptism of GODm have we received, and who is better than GOD to baptize? him do we worship. Say, Will ye dispute with us concerning GOD,n who is our LORD, and your LORD? we have our works, and ye have your works, and unto him are we sincerely devoted. Will ye say, truly Abraham, and Ismael, and Isaac, and Jacob, and the tribes were Jews or Christians? Say, are ye wiser, or GOD? And who is more unjust than he who hideth the testimony which he hath received from GOD?o But GOD is not regardless of that which ye do. That people are passed away, they have what they have gained, and ye shall have what ye gain, nor shall ye be questioned concerning that which they have done.

l Or deserved. The Mohammedan notion, as to the imputation of moral actions to man, which they call gain, or acquisition, is sufficiently explained in the Preliminary Discourse. m By baptism is to be understood the religion which GOD instituted in the beginning; because the signs of it appear in the person who professes it, as the signs of water appear in the clothes of him that is baptized.1 n These words were revealed because the Jews insisted that they first received the scriptures, that their Keblah was more ancient, and that no prophets could arise among the Arabs; and therefore if Mohammed was a prophet, he must have been of their nation.2 o The Jews are again accused of corrupting and suppressing the prophecies in the Pentateuch relating to Mohammed.

1 Jallalo'ddin. 2 Idem.

The foolish men will say, What hath turned them from their Keblah, towards which they formerly prayed?p Say unto GOD belongeth the east and the west: he directeth whom he pleaseth into the right way. Thus have we placed you, O Arabians, an intermediate nation,q that ye may be witness against the rest of mankind, and that the apostle may be a witness against you. We appointed the Keblah, towards which thou didst formerly pray, only that we might know him who followeth the apostle, from him who turneth back on the heels;r though this change seem a great matter, unless unto those whom GOD hath directed. But GOD will not render your faith of none effect;s for GOD is gracious and merciful unto man. We have seen thee turn about thy face towards heaven with uncertainty, but we will cause thee to turn thyself towards a Keblah that will please thee. Turn, therefore, thy face towards the holy temple of Mecca; and wherever ye be, turn your faces towards that place. They to whom the scripture hath been given, know this to be truth from their LORD. GOD is not regardless of that which ye do. 140 Verily although thou shouldest show unto those to whom the scripture hath been given all kinds of signs, yet they will not follow thy Keblah, neither shalt thou follow their Keblah; nor will one part of them follow the Keblah of the other. And if thou follow their desires, after the knowledge which hath been given thee, verily thou wilt become one of the ungodly. They to whom we have given the scripture know our apostle, even as they know their own children, but some of them hide the truth, against their own knowledge. Truth is from thy LORD, therefore thou shalt not doubt. Every sect hath a certain tract of heaven to which they turn themselves in prayer; but do ye strive to run after good things; wherever ye be, GOD will bring you all back at the resurrection, for GOD is almighty. And from what place soever thou comest forth, turn thy face towards the holy temple, for this is truth from thy LORD; neither is GOD regardless of that which ye do. From what place soever thou comest forth, turn thy face towards the holy temple; and wherever ye be, thitherward turn your faces, lest men have matter of dispute against you; but as for those among them who are unjust doers, fear them not, but fear me, that I may accomplish my grace upon you, and that ye may be directed. As we have sent unto you an apostle from among you,t to rehearse our signs unto you, and to purify you, and to teach you the book of the Koran and wisdom, and to teach you that which ye knew not: therefore remember me, and I will remember you, and give thanks unto me, and be not unbelievers. O true believers, beg assistance with patience and prayer, for GOD is with the patient.

p At first, Mohammed and his followers observed no particular rite in turning their faces towards any certain place, or quarter of the world, when they prayed; it being declared to be perfectly indifferent.3 Afterwards, when the prophet fled to Medina, he directed them to turn towards the temple of Jerusalem (probably to ingratiate himself with the Jews), which continued to be their Keblah for six or seven months; but either finding the Jews too intractable, or despairing otherwise to gain the pagan Arabs, who could not forget their respect to the temple of Mecca, he ordered that prayers for the future should be towards the last. This change was made in the second year of the Hejra,4 and occasioned many to fall from him, taking offence at his inconstancy.5 q This seems to be the sense of the words; though the commentators6 will have the meaning to be that the Arabians are here declared to be a most just and good nation. r i.e., Returneth to Judaism. s Or will not suffer it to go without its reward, while ye prayed towards Jerusalem. t That is, of your own nation.

3 See before, p. 13. 4 Vide Abulfeda, Vit. Moham. p. 54. 5 Jallalo'ddin. 6 Idem. Yahya, &c.

And say not of those who are slain in fight for the religion of GOD,u that they are dead; yea, they are living:x but ye do not understand. 150 We will surely prove you by afflicting you in some measure with fear, and hunger, and decrease of wealth, and loss of lives, and scarcity of fruits: but bear good tidings unto the patient, who, when a misfortune befalleth them, say, We are GOD'S and unto him shall we surely return.y Upon them shall be blessings from their LORD and mercy, and they are the rightly directed. Moreover Safa and Merwah are two of the monuments of God: whoever therefore goeth on pilgrimage to the temple of Mecca or visiteth it, it shall be no crime in him, if he compass them both.z And as for him who voluntarily performeth a good work; verily GOD is grateful and knowing. They who conceal any of the evident signs, or the direction which we have sent down, after what we have manifested unto men in the scripture, GOD shall curse them; and they who curse shall curse them.a But as for those who repent and amend, and make known what they concealed, I will be turned unto them, for I am easy to be reconciled and merciful. Surely they who believe not, and die in their unbelief, upon them shall be the curse of GOD, and of the angels, and of all men; they shall remain under it forever, their punishment shall not be alleviated, neither shall they be regarded.b Your GOD is one GOD; there is no GOD but He, the most merciful. Now in the creation of heaven and earth, and the vicissitude of night and day, and in the ship which saileth in the sea, loaden with what is profitable for mankind, and in the rain water which GOD sendeth from heaven, quickening thereby the dead earth, and replenishing the same with all sorts of cattle, and in the change of winds, and the clouds that are compelled to do servicec between heaven and earth, are signs to people of understanding:

u The original words are literally, who are slain in the way of GOD; by which expression, frequently occurring in the Koran, is always meant war undertaken against unbelievers for the propagation of the Mohammedan faith. x The souls of martyrs (for such they esteem those who die in battle against infidels), says Jallalo'ddin, are in the crops of green birds, which have liberty to fly wherever they please in paradise, and feed on the fruits thereof. y An expression frequently in the mouths of the Mohammedans, when under any great affliction, or in any imminent danger. z Safa and Merwa are two mountains near Mecca, whereon were anciently two idols, to which the pagan Arabs used to pay a superstitious veneration.1 Jallalo'ddin says this passage was revealed because the followers of Mohammed made a scruple of going round these mountains, as the idolaters did. But the true reason of his allowing this relic of ancient superstition seems to be the difficulty he found in preventing it. Abul Kasem Hebato'llah thinks these last words are abrogated by those other, Who will reject the religion of Abraham, except he who hath infatuated his souls?2 So that he will have the meaning to be quite contrary to the letter, as if it had been, it shall be no crime in him if he do not compass them. However, the expositors are all against him3, and the ceremony of running between these two hills is still observed at the pilgrimage.4 a That is, the angels, the believers, and all things in general.5 But Yahya interprets it of the curses which will be given to the wicked, when they cry out because of the punishment of the sepulchre,6 by all who hear them, that is, by all creatures except men and genii. b Or, as Jallalo'ddin expounds it, GOD will not wait for their repentance. c The original word signifies properly that are pressed or compelled to do personal service without hire; which kind of service is often exacted by the eastern princes of their subjects, and is called by the Greek and Latin writers, Angaria. The scripture often mentions this sort of compulsion by force.7

1 See the Prelim. Disc. Sect. I. 2 See before, p. 15.

3 Vide Marracci in Alc. p. 69, &c 4 See the Prelim. Disc. Sect.

IV. 5 Jallalo'ddin. 6 See Prelim. Disc. Sect. IV 7

Matth. v. 41; xxvii. 32, &c.

160 yet some men take idols beside GOD, and love them as with the love due to GOD; but the true believers are more fervent in love towards GOD. Oh that they who act unjustly did perceive,d when they behold their punishment, that all power belongeth unto GOD, and that he is severe in punishing! When those who have been followed shall separate themselves from their followers,e and shall see the punishment, and the cords of relation between them shall be cut in sunder; the followers shall say, If we could return to life, we would separate ourselves from them, as they have now separated themselves from us. So GOD will show them their works; they shall sigh grievously, and shall not come forth from the fire of hell. O men, eat of that which is lawful and good on the earth; and tread not in the steps of the devil, for he is your open enemy. Verily he commandeth you evil and wickedness, and that ye should say that of GOD which ye know not. And when it is said unto them who believe not, Follow that which GOD hath sent down; they answer, Nay, but we will follow that which we found our fathers practise. What? though their fathers knew nothing, and were not rightly directed? The unbelievers are like unto one who crieth aloud to that which heareth not so much as his calling, or the sound of his voice. They are deaf, dumb, and blind, therefore do they not understand. O true believers, eat of the good things which we have bestowed on you for food, and return thanks unto GOD, if ye serve him. Verily he hath forbidden you to eat that which dieth of itself, and blood and swine's flesh, and that on which any other name but GOD'S hath been invocated.f But he who is forced by necessity, not lusting, nor returning to transgress, it shall be no crime in him if he eat of those things, for GOD is gracious and merciful. Moreover they who conceal any part of the scripture which GOD hath sent down unto them, and sell it for a small price, they shall swallow into their bellies nothing but fire; GOD shall not speak unto them on the day of resurrection, neither shall he purify them, and they shall suffer a grievous punishment. 170 These are they who have sold direction for error, and pardon for punishment: but how great will their suffering be in the fire! This they shall endure, because GOD sent down the book of the Koran with truth, and they who disagree concerning that book are certainly in a wide mistake. It is not righteousness that ye turn your faces in prayer towards the east and the west, but righteousness is of him who believeth in GOD and the last day, and the angels, and the scriptures, and the prophets; who giveth money for GOD'S sake unto his kindred, and unto orphans, and the needy, and the stranger, and those who ask, and for redemption of captives; who is constant at prayer, and giveth alms; and of those who perform their covenant, when they have covenanted, and who behave themselves patiently in adversity, and hardships, and in time of violence; these are they who are true, and these are they who fear GOD.

d Or it may be translated, Although the ungodly will perceive, &c. But some copies instead of yara, in the third person, read tara, in the second; and then it must be rendered, Oh if thou didst see when the ungodly behold their punishment, &c. e That is, when the broachers or heads of new sects shall at the last day forsake or wash their hands of their disciples, as if they were not accomplices in their superstitions. f For this reason, whenever the Mohammedans kill any animal for food, they always say, Bismi llah, or In the name of GOD; which, if it be neglected, they think it not lawful to eat of it.

O true believers, the law of retaliation is ordained you for the slain: the free shall die for the free, and the servant for the servant, and a woman for a woman:g but he whom his brother shall forgive may be prosecuted, and obliged to make satisfaction according to what is just, and a fine shall be set on himh with humanity. This is indulgence from your LORD, and mercy. And he who shall transgress after this, by killing the murderer, shall suffer a grievous punishment. And in this law or retaliation ye have life, O ye of understanding, that peradventure ye may fear. It is ordained you, when any of you is at the point of death, if he leave any goods, that he bequeath a legacy to his parents, and kindred, according to what shall be reasonable.i This is a duty incumbent on those who fear GOD. But he who shall change the legacy, after he hath heard it bequeathed by the dying person, surely the sin thereof shall be on those who change it, for GOD is he who heareth and knoweth. Howbeit he who apprehendeth from the testator any mistake or injustice, and shall compose the matter between them, that shall be no crime in him, for GOD is gracious and merciful. O true believers, a fast is ordained you, as it was ordained unto those before you, that ye may fear GOD. A certain number of days shall ye fast: but he among you who shall be sick, or on a journey, shall fast an equal number of other days. And those who cank keep it, and do not, must redeem their neglect by maintaining of a poor man.l And he who voluntarily dealeth better with the poor man than he is obliged, this shall be better for him. But if ye fast, it will be better for you, if ye knew it. 180 The month of Ramadan shall ye fast, in which the Koran was sent down from heaven,n a direction unto men, and declarations of direction, and the distinction between good and evil. Therefore, let him among you who shall be present in this month, fast the same month; but he who shall be sick, or on a journey, shall fast the like number of other days. GOD would make this an ease unto you, and would not make it a difficulty unto you; that ye may fulfil the number of days, and glorify GOD, for that he hath directed you, and that ye may give thanks.

g This is not to be strictly taken; for according to the Sonna, a man also is to be put to death for the murder of a woman. Regard is also to be had to difference in religion, so that a Mohammedan, though a slave, is not to be put to death for an infidel, though a freeman.1 But the civil magistrates do not think themselves always obliged to conform to this last determination of the Sonna. h This is the common practice in Mohammedan countries, particularly in Persia,2 where the relations of the deceased may take their choice, either to have the murderer put into their hands to be put to death, or else to accept of a pecuniary satisfaction. i That is, the legacy was not to exceed a third part of the testator's substance, nor to be given where there was no necessity. But this injunction is abrogated by the law concerning inheritances. k The expositors differ much about the meaning of this passage, thinking it very improbable that people should be left entirely at liberty either to fast or not, on compounding for it in this manner. Jallalo'ddin, therefore, supposes the negative particle not to be understood, and that this is allowed only to those who are not able to fast, by reason of age or dangerous sickness; whether they would fast or maintain a poor man, which liberty was soon after taken away, and this passage abrogated by the following, Therefore let him who shall be present in this month, fast the same month. Yet this abrogation, he says, does not extend to women with child or that give suck, lest the infant suffer. Al Zamakhshari, having first given an explanation of Ebn Abbas, who, by a different interpretation of the Arabic word Yotik?naho, which signifies can or are able to fast, renders it, Those who find great difficulty therein, &c., adds an exposition of his own, by supposing something to be understood, according to which the sense will be, Those who can fast and yet have a legal excuse to break it, must redeem it, &c. l According to the usual quantity which a man eats in a day and the custom of the country.3 m See the Prelim. Disc. Sect. IV. n i.e., At home, and not in a strange country, where the fact cannot be performed, or on a journey.

1 Jallalo'ddin. 2 Vide Chardin Voyage de Perse, t. ii. p. 299, &c. 3 Jallalo'ddin.

When my servants ask thee concerning me, Verily I am near; I will hear the prayer of him that prayeth, when he prayeth unto me: but let them hearken unto me, and believe in me, that they may be rightly directed. It is lawful for you, on the night of the fast, to go in unto your wives;o they are a garmentp unto you, and ye are a garment unto them. GOD knoweth that ye defraud yourselves therein, wherefore he turneth unto you, and forgiveth you. Now, therefore, go in unto them; and earnestly desire that which GOD ordaineth you, and eat and drink, until ye can plainly distinguish a white thread from a black thread by the daybreak: then keep the fast until night, and go not in unto them, but be constantly present in the places of worship. These are the prescribed bounds of GOD, therefore draw not near them to transgress them. Thus GOD declareth his signs unto men, that ye may fear him. Consume not your wealth among yourselves in vain; nor present it unto judges, that ye may devour part of men's substance unjustly, against your own consciences. They will ask thee concerning the phases of the moon: Answer, They are times appointed unto men, and to show the season of the pilgrimage to Mecca. It is not righteousness that ye enter your houses by the back parts thereof,q but righteousness is of him who feareth GOD. Therefore enter your houses by their doors; and fear GOD, that ye may be happy. And fight for the religion of GOD against those who fight against you; but transgress not by attacking them first, for GOD loveth not the transgressors. And kill them wherever ye find them, and turn them out of that whereof they have dispossessed you; for temptation to idolatry is more grievous than slaughter; yet fight not against them in the holy temple, until they attack you therein; but if they attack you, slay them there. This shall be the reward of infidels. But if they desist, GOD is gracious and merciful. Fight therefore against them, until there be no temptation to idolatry, and the religion be GOD'S; but if they desist, then let there be no hostility, except against the ungodly. A sacred month for a sacred month,r and the holy limits of Mecca, if they attack you therein, do ye also attack them therein in retaliation; and whoever transgresseth against you by so doing, do ye transgress against him in like manner as he hath transgressed against you, and fear GOD, and know that GOD is with those who fear him. 190 Contribute out of your substance toward the defence of the religion of GOD, and throw not yourselves with your own hands into perdition;s and do good, for GOD loveth those who do good.

o In the beginning of Mohammedism, during the fast, they neither lay with their wives, nor ate nor drank after supper. But both are permitted by this passage.1 p A metaphorical expression, to signify the mutual comfort a man and his wife find in each other. q Some of the Arabs had a superstitious custom after they had been at Mecca (in pilgrimage, as it seems), on their return home, not to enter their house by the old door, but to make a hole through the back part for a passage, which practice is here reprehended. r As to these sacred months, wherein it was unlawful for the ancient Arabs to attack one another, see the Prelim. Disc. Sect. VII. s i.e., Be not accessory to your own destruction, by neglecting your contributions towards the wars against infidels, and thereby suffering them to gather strength.

1 Jallalo'ddin.

Perform the pilgrimage of Mecca, and the visitation of GOD; and, if ye be besieged, send that offering which shall be the easiest; and shave not your heads,t until your offering reacheth the place of sacrifice. But, whoever among you is sick, or is troubled with any distemper of the head, must redeem the shaving his head, by fasting, or alms, or some offering.u When ye are secure from enemies, he who tarrieth in the visitation of the temple of Meccax until the pilgrimage, shall bring that offering which shall be the easiest. But he who findeth not anything to offer, shall fast three days in the pilgrimage, and seven when ye are returned: they shall be ten days complete. This is incumbent on him whose family shall not be present at the holy temple. And fear GOD, and know that GOD is severe in punishing. The pilgrimage must be performed in the known months:y whosoever therefore purposeth to go on pilgrimage therein, let him not know a woman, nor transgress, nor quarrel in the pilgrimage. The good which ye do, GOD knoweth it. Make provision for your journey; but the best provision is piety and fear me, O ye of understanding. It shall be no crime in you, if ye seek an increase from your LORD, by trading during the pilgrimage. And when ye go in processionz from Arafat,a remember GOD near the holy monument;b and remember him for that he hath directed you, although ye were before this of the number of those who go astray. Therefore go in procession from whence the people go in procession, and ask pardon of GOD, for GOD is gracious and merciful. And when ye have finished your holy ceremonies, remember GOD, according as ye remember your fathers, or with a more reverent commemoration. There are some men who say, O LORD, give us our portion in this world; but such shall have no portion in the next life: and there are others who say, O LORD, give us good in this world and also good in the next world, and deliver us from the torment of hell fire. They shall have a portion of that which they have gained: GOD is swift in taking an account.c Remember GOD the appointed number of days:d but if any haste to depart from the valley of Mina in two days, it shall be no crime in him. And if any tarry longer, it shall be no crime in him, in him who feareth GOD. Therefore fear GOD, and know that unto him ye shall be gathered.

t For this was a sign they had completed their vow, and performed all the ceremonies of the pilgrimage.1 u That is, either by fasting three days, or feeding six poor people, or sacrificing a sheep. x This passage is somewhat obscure. Yahya interprets it of him who marries a wife during the visitation, and performs the pilgrimage the year following. But Jallalo'ddin expounds it of him who stays within the sacred enclosures, in order to complete the ceremonies which (as it should seem) he had not been able to do within the prescribed time. y i.e., Shawal, Dhu'lkaada, and Dhu'lhajja. See the Preliminary Discourse, Sect. IV. z The original word signifies to rush forward impetuously; as the pilgrims do when they proceed from Arafat to Mozdalifa. a A mountain near Mecca, so called because Adam there met and knew his wife, after a long separation.2 Yet others say that Gabriel, after he had instructed Abraham in all the sacred ceremonies, coming to Arafat, there asked him if he knew the ceremonies which had been shown him; to which Abraham answering in the affirmative, the mountain had thence its name.3 b In Arabic, al Masher al haram. It is a mountain in the farther part of Mozdalifa, where it is said Mohammed stood praying and praising God, till his face became extremely shining.4 Bobovious calls it Farkh5, but the true name seems to be Kazah; the variation being occasioned only by the different pointing of the Arabic letters. c For he will judge all creatures, says Jallalo'ddin, in the space of half a day. d i.e., Three days after slaying the sacrifices.

1 Jallalo'ddin. 2 See before, p. 5, note f. 3 Al Hasan.

4 Jallalo'ddin.

5 Bobov. de Peregr. Meccana, p. 15.

There is a man who causeth thee to marvele by his speech concerning this present life, and calleth God to witness that which is in his heart, yet he is most intent in opposing thee; 200 and when he turneth away from thee, he hasteth to act corruptly in the earth, and to destroy that which is sown, and springeth up:f but GOD loveth not corrupt doing. And if one say unto him, Fear GOD; pride seizeth him, together with wickedness; but hell shall be his reward, and an unhappy couch shall it be. There is also a man who selleth his soul for the sake of those things which are pleasing unto GOD;g and GOD is gracious unto his servants. O true believers, enter into the true religion wholly, and follow not the steps of Satan, for he is your open enemy. If ye have slipped after the declarations of our will have come unto you, know that GOD is mighty and wise. Do the infidels expect less than that GOD should come down to them overshadowed with clouds, and the angels also? but the thing is decreed, and to GOD shall all things return. Ask the children of Israel how many evident signs we have showed them; and whoever shall change the grace of GOD after it shall have come unto him, verily GOD will be severe in punishing him. The present life was ordained for those who believe not, and they laugh the faithful to scorn; but they who fear GOD shall be above them, on the day of the resurrection: for GOD is bountiful unto whom he pleaseth without measure. Mankind was of one faith, and GOD sent prophets bearing good tidings, and denouncing threats and sent down with them the scripture in truth, that it might judge between men of that concerning which they disagreed: and none disagreed concerning it, except those to whom the same scriptures were delivered, after the declarations of GOD'S will had come unto them, out of envy among themselves. And GOD directed those who believed, to that truth concerning which they disagreed, by his will: for GOD directeth whom he pleaseth into the right way. Did ye think ye should enter paradise, when as yet no such thing had happened unto you, as hath happened unto those who have been before you? They suffered calamity, and tribulation, and were afflicted; so that the apostle, and they who believed with him, said: When will the help of GOD come? Is not the help of GOD nigh? 210 They will ask thee what they shall bestow in alms: Answer, The good which ye bestow, let it be given to parents, and kindred, and orphans, and the poor and the stranger. Whatsoever good ye do, GOD knoweth it. War is enjoined you against the Infidels; but this is hateful unto you: yet perchance ye hate a thing which is better for you, and perchance ye love a thing which is worse for you: but GOD knoweth and ye know not.

e This person was al Akhnas Ebn Shoraik, a fair-spoken dissembler, who swore that he believed in Mohammed, and pretended to be one of his friends, and to contemn this world. But GOD here reveals to the prophet his hypocrisy and wickedness.1 f Setting fire to his neighbour's corn, and killing his asses by night.2 g The person here meant was one Soheib, who being persecuted by the idolaters of Mecca, forsook all he had, and fled to Medina.3

1 Jallalo'ddin. 2 Idem. 3 Idem.

They will ask thee concerning the sacred month, whether they may war therein: Answer, To war therein is grievous; but to obstruct the way of GOD, and infidelity towards him, and to keep men from the holy temple, and to drive out his people from thence, is more grievous in the sight of GOD, and the temptation to idolatry is more grievous than to kill in the sacred months. They will not cease to war against you, until they turn you from your religion, if they be able: but whoever among you shall turn back from his religion, and die an infidel, their works shall be vain in this world, and the next; they shall be the companions of hell fire, they shall remain therein forever. But they who believe, and who fly for the sake of religion, and fight in GOD's cause, they shall hope for the mercy of GOD; for GOD is gracious and merciful. They will ask thee concerning wineh and lots:i Answer, In both there is great sin, and also some things of use unto men;k but their sinfulness is greater than their use. They will ask thee also what they shall bestow in alms: Answer, What ye have to spare. Thus GOD showeth his signs unto you, that peradventure ye might seriously think of this present world, and of the next. They will also ask thee concerning orphans: Answer, To deal righteously with them is best; and if ye intermeddle with the management of what belongs to them, do them no wrong; they are your brethren: GOD knoweth the corrupt dealer from the righteous; and if GOD please, he will surely distress you,l for GOD is mighty and wise. Marry not women who are idolaters, until they believe: verily a maid- servant who believeth, is better than an idolatress, although she please you more. And give not women who believe in marriage to the idolaters, until they believe: for verily a servant who is a true believer, is better than an idolater, though he please you more. 220 They invite unto hell fire, but GOD inviteth unto paradise and pardon through his will, and declareth his signs unto men, that they may remember. They will ask thee also concerning the courses of women: Answer, They are a pollution: therefore separate yourselves from women in their courses, and go not near them, until they be cleansed. But when they are cleansed, go in unto them as GOD hath commanded you,m for GOD loveth those who repent, and loveth those who are clean. Your wives are your tillage, go in therefore unto your tillage in what manner soever ye will:n and do first some act that may be profitable unto your souls;o and fear GOD, and know that ye must meet him; and bear good tidings unto the faithful.

h Under the name of wine all sorts of strong and inebriating liquors are comprehended.1 i The original word, al Meiser, properly signifies a particular game performed with arrows, and much in use with the pagan Arabs. But by lots we are here to understand all games whatsoever, which are subject to chance or hazard, as dice, cards, &c.2 k From these words some suppose that only drinking to excess and too frequent gaming are prohibited.3 And the moderate use of wine they also think is allowed by these words of the 16th chapter, And of the fruits of palm-trees and grapes ye obtain inebriating drink, and also good nourishment. But the more received opinion is, that both drinking wine or other strong liquors in any quantity, and playing at any game of chance, are absolutely forbidden.4 l viz., By his curse, which shall certainly bring to nothing what ye shall wrong the orphans of. m But not while they have their courses, nor by using preposterous venery.1 n It has been imagined that these words allow that preposterous lust, which the commentators say is forbidden by the preceding; but I question whether this can be proved.2 o i.e., Perform some act of devotion or charity.

1 See the Prelim. Disc. Sect. V. 2 See ibid. 3 Vide Jallalo'ddin et al Zamakhshari. 4 See the Prelim. Disc. ubi sup. 1 Ebn Abbas, Jallalo'ddin. 2 Jallalo'ddin, Yahya, al Zamakhshari Vide Lucret. de Rer. Nat. l. 4, v. 1258, &c.

Make not GOD the object of your oaths,p that ye will deal justly, and be devout, and make peace among men;q for God is he who heareth and knoweth. GOD will not punish you for an inconsiderate wordr in your oaths; but he will punish you for that which your hearts have assented unto: GOD is merciful and gracious. They who vow to abstain from their wives, are allowed to wait four months:s but if they go back from their vow, verily GOD is gracious and merciful;t and if they resolve on a divorce, GOD is he who heareth and knoweth. The women who are divorced shall wait concerning themselves until they have their courses thrice,u and it shall not be lawful for them to conceal that which GOD hath created in their wombs,x if they believe in GOD and the last day; and their husbands will act more justly to bring them back at this time, if they desire a reconciliation. The women ought also to behave towards their husbands in like manner as their husbands should behave towards them, according to what is just: but the men ought to have a superiority over them. GOD is mighty and wise. Ye may divorce your wives twice; and then either retain them with humanity, or dismiss them with kindness. But it is not lawful for you to take away anything of what ye have given them, unless both fear that they cannot observe the ordinances of GOD.y And if ye fear that they cannot observe the ordinance of GOD, it shall be no crime in either of them on account of that for which the wife shall redeem herself.z These are the ordinances of GOD; therefore transgress them not; for whoever transgresseth the ordinances of GOD, they are unjust doers. But if the husband divorce her a third time, she shall not be lawful for him again, until she marry another husband. But if he also divorce her, it shall be no crime in them if they return to each other, if they think they can observe the ordinances of GOD, and these are the ordinances of GOD, he declareth them to people of understanding.

p So as to swear frequently by him. The word translated object, properly signifies a butt to shoot at with arrows.3 q Some commentators4 expound this negatively, That ye will not deal justly, nor be devout, &c. For such wicked oaths, they say, were customary among the idolatrous inhabitants of Mecca; which gave occasion to the following saying of Mohammed: When your swear to do a thing, and afterwards find it better to do otherwise, do that which is better, and make void your oath. r When a man swears inadvertently, and without design. s That is, they may take so much time to consider; and shall not, by a rash oath, be obliged actually to divorce them. t i.e., If they be reconciled to their wives within four months, or after, they may retain them, and GOD will dispense with their oath. u This is to be understood of those only with whom the marriage has been consummated; for as to the others there is no time limited. Those who are not quite past childbearing (which a woman is reckoned to be after her courses cease, and she is fifty-five lunar years, or about fifty-three solar years old), and those who are too young to have children, are allowed three months only; but they who are with child must wait till they be delivered.5 x That is, they shall tell the real truth, whether they have their courses, or be with child, or not; and shall not, by deceiving their husband, obtain a separation from him before the term be accomplished: lest the first husband's child should, by that means, go to the second; or the wife, in case of the first husband's death, should set up her child as his heir, or demand her maintenance during the time she went with such child, and the expenses of her lying-in, under pretence that she waited not her full prescribed time.6 y For if there be a settled aversion on either side, their continuing together may have very ill, and perhaps fatal consequences. z i.e., If she prevail on her husband to dismiss her, by releasing part of her dowry.

3 Jallalo'ddin. 4 Idem. Yahya. 5 Jallalo'ddin. 6 Yahya.

230 But when ye divorce women, and they have fulfilled their pre-scribed time, either retain them with humanity, or dismiss them with kindness; and retain them not by violence, so that ye transgress;a for he who doth this surely injureth his own soul. And make not the signs of GOD a jest: but remember GOD'S favor towards you, and that he hath sent down unto you the book of the Koran, and wisdom admonishing you thereby; and fear GOD, and know that GOD is omniscient. But when ye have divorced your wives, and they have fulfilled their prescribed time, hinder them not from marrying their husbands, when they have agreed among themselves according to what is honourable. This is given in admonition unto him among you who believeth in GOD, and the last day. This is most righteous for you, and most pure. GOD knoweth, but ye know not. Mothers after they are divorced shall give suck unto their children two full years, to him who desireth the time of giving suck to be completed; and the father shall be obliged to maintain them and clothe them in the mean time, according to that which shall be reasonable. No person shall be obliged beyond his ability. A mother shall not be compelled to what is unreasonable on account of her child nor a father on account of his child. And the heir of the father shall be obliged to do in like manner. But if they choose to wean the child before the end of two years, by common consent, and on mutual consideration, it shall be no crime in them. And if ye have a mind to provide a nurse for your children, it shall be no crime in you, in case ye fully pay what ye offer her, according to that which is just. And fear GOD, and know that GOD seeth whatsoever ye do. Such of you as die, and leave wives, their wives must wait concerning themselves four months and ten days,b and when they shall have fulfilled their term, it shall be no crime in you, for that which they shall do with themselves,c according to what is reasonable. GOD well knoweth that which ye do. And it shall be no crime in you, whether ye make public overtures of marriage unto such women, within the said four months and ten days, or whether ye conceal such your designs in your minds: GOD knoweth that ye will remember them. But make no promises unto them privately, unless ye speak honourable words; and resolve not on the knot of marriage until the prescribed time be accomplished; and know that GOD knoweth that which is in your minds, therefore beware of him and know that GOD is gracious and merciful. It shall be no crime in you, if ye divorce your wives, so long as ye have not touched them, nor settled any dowry on them. And provide for them (he who is at his ease must provide according to his circumstances) necessaries, according to what shall be reasonable. This is a duty incumbent on the righteous. But if ye divorce them before ye have touched them, and have already settled a dowry on them, ye shall give them half of what ye have settled, unless they release any part, or he release part in whose hand the knot of marriage is;d and if ye release the whole, it will approach nearer unto piety. And not forget liberality among you, for GOD seeth that which ye do.

a viz., By obliging them to purchase their liberty with part of their dowry. b That is to say, before they marry again; and this, not only for decency sake, but that it may be known whether they be with child by the deceased or not. c That is, if they leave off their mourning weeds, and look out for new husbands. d i.e., Unless the wife agree to take less than half her dowry, or unless the husband be so generous as to give her more than half, or the whole, which is here approved of as most commendable.

Carefully observe the appointed prayers, and the middle prayer,e and be assiduous therein, with devotion towards GOD. But if ye fear any danger, pray on foot or on horseback; and when ye are safe remember GOD, how he hath taught you what as yet ye knew not. 240 And such of you as shall die and leave wives ought to bequeath their wives a year's maintenance, without putting them out of their houses: but if they go out voluntarily, it shall be no crime in you, for that which they shall do with themselves, according to what shall be reasonable; GOD is mighty and wise. And unto those who are divorced, a reasonable provision is also due; this is a duty incumbent on those who fear GOD. Thus GOD declareth his signs unto you, that ye may understand. Hast thou not considered those, who left their habitations, (and they were thousands,) for fear of death?f And GOD said unto them, Die; then he restored them to life, for GOD is gracious towards mankind; but the greater part of men do not give thanks. Fight for the religion of GOD, and know that GOD is he who heareth and knoweth. Who is he that will lend unto GOD on good usury?g verily he will double it unto him manifold; for GOD contracteth and extendeth his hand as he pleaseth, and to him shall ye return. Hast thou not considered the assembly of the children of Israel, after the time of Moses; when they said unto their prophet Samuel, Set a king over us, that we may fight for the religion of GOD. The prophet answered, If ye are enjoined to go to war, will ye be near refusing to fight? They answered, And what should ail us that we should not fight for the religion of GOD, seeing we are dispossessed of our habitations, and deprived of our children? But when they were enjoined to go to war, they turned back, except a few of them: and GOD knew the ungodly. And their prophet said unto them, Verily GOD hath set Tal?t,h king over you: they answered, How shall he reign over us, seeing we are more worthy of the kingdom than he, neither is he possessed of great riches? Samuel said, Verily GOD hath chosen him before you, and hath caused him to increase in knowledge and stature, for GOD giveth his kingdom unto whom he pleaseth; GOD is bounteous and wise.

e Yahya interprets this from a tradition of Mohammed, who, being asked which was the middle prayer, answered, The evening prayer, which was instituted by the prophet Solomon. But Jallalo'ddin allows a greater lattitude, and supposes it may be the afternoon prayer, the morning prayer, the noon prayer, or any other. f These were some of the children of Israel, who abandoned their dwellings because of a pestilence, or, as others say, to avoid serving in a religious war; but, as they fled, God struck them all dead in a certain valley. About eight days or more after, when their bodies were corrupted, the prophet Ezekiel, the son of Buzi, happening to pass that way, at the sight of their bones wept; whereupon God said to him, Call to them, O Ezekiel, and I will restore them to life. And accordingly on the prophet's call they all arose, and lived several years after; but they retained the colour and stench of dead corpses as long as they lived, and the clothes they wore changed as black as pitch, which qualities they transmitted to their posterity.1 As to the number of these Israelites the commentators are not agreed; they who reckon least say they were 3,000, and they who reckon most, 70,000. This story seems to have been taken from Ezekiel's vision of the resurrection of dry bones.2 Some of the Mohammedan writers will have Ezekiel to have been one of the judges of Israel, and to have succeeded Othoniel the son of Caleb. They also call this prophet Ebn al aj?z, or the son of the old woman; because they say his mother obtained him by her prayers in her old age.3 g viz., By contributing towards the establishment of his true religion. h So the Mohammedans name Saul.

1 Jallalo'ddin, Yahya, Abulfeda, &c. 2 Ezek. xxxvii. 1-10. 3 Al Thalabi, Abu Ishak, &c.

And their prophet said unto them, Verily the sign of his kingdom shall be, that the ark shall come unto you:i therein shall be tranquility from your LORD,k and the relicsl which have been left by the family of Moses and the family of Aaron; the angels shall bring it. Verily this shall be a sign unto you, if ye believe. And when Talut departed with his soldiers he said, Verily GOD will prove you by the river: for he who drinketh thereof, shall not be on my side (but he who shall not taste thereof he shall be on my side), except he who drinketh a draught out of his hand. And they drank thereof, except a few of them.m And when they had passed the river, he and those who believed with him, they said, We have no strength to-day, against Jalutn and his forces. But they who considered that they should meet GOD at the resurrection, said, How often hath a small army discomfited a great one, by the will of GOD! and GOD is with those who patiently persevere. 250 And when they went forth to battle against Jalut and his forces, they said, O LORD, pour on us patience, and confirm our feet, and help us against the unbelieving people. Therefore they discomfited them, by the will of GOD, and David slew Jalut. And GOD gave him the kingdom and wisdom, and taught him his will;o and if GOD had not prevented men, the one by the other, verily the earth had been corrupted: but GOD is beneficent towards his creatures. These are the signs of GOD: we rehearse them unto thee with truth, and thou art surely one of those who have been sent by GOD. These are the apostles; we have preferred some of them before others; some of them hath GOD spoken unto, and hath exalted the degree of others of them. And we gave unto Jesus the son of Mary manifest signs, and strengthened him with the holy spirit.p And if GOD had pleased, they who came after those apostles would not have contended among themselves, after manifest signs had been shown unto them. But they fell to variance; therefore some of them believed, and some of them believed not; and if GOD had so pleased, they would not have contended among themselves; but GOD doth what he will.

i This ark, says Jallalo'ddin, contained the images of the prophets, and was sent down from heaven to Adam, and at length came to the Israelites, who put great confidence therein, and continually carried it in the front of their army, till it was taken by the Amalekites. But on this occasion the angels brought it back, in the sight of all the people, and placed it at the feet of Tal?t; who was thereupon unanimously acknowledged for their king. This relation seems to have arisen from some imperfect tradition of the taking and sending back the ark by the Philistines.4 k That is, because of the great confidence the Israelites placed in it, having won several battles by its miraculous assistance. I imagine, however, that the Arabic word Sak?nat, which signifies tranquillity or security of mind, and is so understood by the commentators, may not improbably mean the divine presence or glory, which used to appear on the ark, and which the Jews express by the same word Shechinah. l These were the shoes and rod of Moses, the mitre of Aaron, a pot of manna, and the broken pieces of the two tables of the law.5 m The number of those who drank out of their hands was about 313.1 It seems that Mohammed has here confounded Saul with Gideon, who by the divine direction took with him against the Midianites such of his army only as lapped water out of their hands, which were 300 men.2 n Or Goliath. o Or what he pleased to teach him. Yahya most rationally understands hereby the divine revelations which David received from GOD; but Jallalo'ddin the art of making coats of mail (which the Mohammedans believe was that prophet's peculiar trade), and the knowledge of the language of birds. p See before p. 10, note k.

4 I Sam. iv. v. and vi. 5 Jallalo'ddin. 1 Idem, Yahya. 2 Judges vii.

O true believers, give alms of that which we have bestowed unto you, before the day cometh wherein there shall be no merchandizing, nor friendship, nor intercession. The infidels are unjust doers. GOD! there is no GOD but he;q the living, the self-subsisting: neither slumber nor sleep seizeth him; to him belongeth whatsoever is in heaven, and on earth. Who is he than can intercede with him, but through his good pleasure? He knoweth that which is past, and that which is to come unto them, and they shall not comprehend anything of his knowledge, but so far as he pleaseth. His throne is extended over heaven and earth,r and the preservation of both is no burden unto him. He is the high, the mighty. Let there be no violence in religion.s Now is right direction manifestly distinguished from deceit: whoever therefore shall deny Tagut,t and believe in GOD, he shall surely take hold on a strong handle, which shall not be broken; GOD is he who heareth and seeth. GOD is the patron of those who believe; he shall lead them out of darkness into light: but as to those who believe not, their patrons are Tagut; they shall lead them from the light into darkness; they shall be the companions of hell fire, they shall remain therein forever. Hast thou not considered him who disputed with Abraham concerning his LORD,u because GOD had given him the kingdom? When Abraham said, My LORD is he who giveth life, and killeth: he answered, I give life, and I kill. Abraham said, Verily GOD bringeth the sun from the east, now do thou bring it from the west. Whereupon the infidel was confounded; for GOD directeth not the ungodly people. 260 Or hast thou not considered how he behaved who passed by a city which had been destroyed, even to her foundations?x He said, How shall GOD quicken this city, after she hath been dead? And GOD caused him to die for an hundred years, and afterwards raised him to life. And GOD said, how long hast thou tarried here? He answered, A day, or part of a day. GOD said, Nay, thou hast tarried here a hundred years. Now look on thy food and thy drink, they are not yet corrupted; and look on thine ass: and this have we done that we might make thee a sign unto men. And look on the bones of thine ass, how we raise them, and afterwards clothe them with flesh. And when this was shown unto him, he said, I know that GOD is able to do all things.

q The following seven lines contain a magnificent description of the divine majesty and providence; but it must not be supposed the translation comes up to the dignity of the original. This passage is justly admired by the Mohammedans, who recite it in their prayers; and some of them wear it about them, engraved on an agate or other precious stone.3 r This throne, in Arabic called Corsi, is by the Mohammedans supposed to be God's tribunal, or seat of justice; being placed under that other called al Arsh, which they say is his imperial throne. The Corsi allegorically signifies the divine providence, which sustains and governs the heaven and the earth, and is infinitely above human comprehension.4 s This passage was particularly directed to some of Mohammed's first proselytes, who, having sons that had been brought up in idolatry or Judaism, would oblige them to embrace Mohammedism by force.1 t This word properly signifies an idol, or whatever is worshipped besides GOD-particularly the two idols of the Meccans, Allat and al Uzza; and also the devil, or any seducer. u This was Nimrod, who, as the commentators say, to prove his power of life and death by ocular demonstration, caused two men to be brought before him at the same time, one of whom he slew, and saved the other alive. As to this tyrant's persecution of Abraham, see chapter 21, and the notes thereon. x The person here meant was Ozair or Ezra, who riding on an ass by the ruins of Jerusalem, after it had been destroyed by the Chaldeans, doubted in his mind by what means God could raise the city and its inhabitants again; whereupon God caused him to die, and he remained in that condition 100 years; at the end of which God restored him to life, and he found a basket of figs and a cruse of wine he had with him not in the least spoiled or corrupted; but his ass was dead, the bones only remaining, and these, while the prophet looked on, were raised and clothed with flesh, becoming an ass again, which being inspired with life, began immediately to bray.2 This apocryphal story may perhaps have taken its rise from Nehemiah's viewing of the ruins of Jerusalem.3

3 Vide Bobov. de Prec. Moham. p. 5, et Reland. Dissert. de Gemmis Arab p. 235, 239. 4 Vide D'Herbelot, Bibl. Orient. Art. Corsi. 1 Jallalo'ddin. 2 Jallalo'ddin, Yahya, &c See D'Herbel. Bibl. Orient. Art. Ozair. 3 Nehem. ii. 12, &c.

And when Abraham said, O LORD, show me how thou wilt raise the dead;y God said, Dost thou not yet believe? He answered, Yea, but I ask this that my heart may rest at ease. GOD said, take therefore four birds, and divide them;z then lay a part of them on every mountain; then call them, and they shall come swiftly unto thee: and know that GOD is mighty and wise. The similitude of those who lay out their substance, for advancing the religion of GOD, is as a grain of corn which produceth seven ears, and in every ear an hundred grains; for GOD giveth twofold unto whom he pleaseth: GOD is bounteous and wise. They who lay out their substance for the religion of GOD, and afterwards follow not what they have so laid out by reproaches or mischief,a they shall have their reward with their LORD; upon them shall no fear come, neither shall they be grieved. A fair speech and to forgive, is better than alms followed by mischief. GOD is rich and merciful. O true believers, make not your alms of none effect by reproaching, or mischief, as he who layeth out what he hath to appear unto men to give alms, and believeth not in GOD and the last day. The likeness of such a one is as a flint covered with earth, on which a violent rain falleth, and leaveth it hard. They cannot prosper in anything which they have gained, for GOD directeth not the unbelieving people. And the likeness of those who lay out their substance from a desire to please GOD, and for an establishment for their souls, is as a garden on a hill, on which a violent rain falleth, and it bringeth forth its fruits twofold; and if a violent rain falleth not on it, yet the dew falleth thereon: and GOD seeth that which ye do. Doth any of you desire to have a garden of palm-trees and vines,b through which rivers flow, wherein ye may have all kinds of fruits, and that he may attain to old age, and have a weak offspring? then a violent fiery wind shall strike it, so that it shall be burned. Thus GOD declareth his signs unto you, that ye may consider. O true believers, bestow alms of the good things which ye have gained, and of that which we have produced for you out of the earth, and choose not the bad thereof, to give it in alms,

y The occasion of this request of Abraham is said to have been on a doubt proposed to him by the devil, in human form, how it was possible for the several parts of the corpse of a man which lay on the sea-shore, and had been partly devoured by the wild beasts, the birds, and the fish, to be brought together at the resurrection.4 z These birds, according to the commentators, were an eagle (a dove, say others), a peacock, a raven and a cock, which Abraham cut to pieces, and mingled their flesh and feathers together, or, as some tell us, pounded all in a mortar, and dividing the mass into four parts, laid them on so many mountains, but kept the heads, which he had preserved whole, in his hand. Then he called them each by their name, and immediately one part flew to the other, till they all recovered their first shape, and then came to be joined to their respective heads.1 This seems to be taken from Abraham's sacrifice of birds mentioned by Moses,2 with some additional circumstances. a i.e., Either by reproaching the person whom they have relieved with what they have done for him, or by exposing his poverty to his prejudice.3 b This garden is an emblem of alms given out of hypocrisy, or attended with reproaches, which perish, and will be of no service hereafter to the giver.4

4 See D'Herbelot, p. 13. 1 Jallalo'ddin. See D'Herbelot, ubi supra. 2 Gen. xv 3 Jallalo'ddin. 4 Idem.

such as ye would not accept yourselves, otherwise than by connivance:c and know that GOD is rich and worthy to be praised. 270 The devil threateneth you with poverty, and commandeth you filthy covetousness; but GOD promiseth you pardon from himself and abundance: GOD is bounteous and wise. He giveth wisdom unto whom he pleaseth; and he unto whom wisdom is given hath received much good: but none will consider, except the wise of heart. And whatever alms ye shall give, or whatever vow ye shall vow, verily GOD knoweth it; but the ungodly shall have none to help them. If ye make your alms to appear, it is well; but if ye conceal them, and give them unto the poor, this will be better for you, and will atone for your sins; and GOD is well informed of that which ye do. The direction of them belongeth not unto thee; but GOD directeth whom he pleaseth. The good that ye shall give in alms shall redound unto yourselves; and ye shall not give unless out of desire of seeing the face of GOD.d And what good thing ye shall give in alms, it shall be repaid you, and ye shall not be treated unjustly; unto the poor who are wholly employed in fighting for the religion of GOD, and cannot go to and fro on the earth; whom the ignorant man thinketh rich, because of their modesty: thou shalt know them by this mark, they ask not men with importunity; and what good ye shall give in alms, verily GOD knoweth it. They who distribute alms of their substance night and day, in private and in public, shall have their reward with the LORD; on them shall no fear come, neither shall they be grieved. They who devour usury shall not arise from the dead, but as he ariseth whom Satan hath infected by a touch:e this shall happen to them because they say, Truly selling is but as usury: and yet GOD hath permitted selling and forbidden usury. He therefore who when there cometh unto him an admonition from his LORD abstaineth from usury for the future, shall have what is past forgiven him, and his affair belongeth unto GOD. But whoever returneth to usury, they shall be the companions of hell fire, they shall continue therein forever. GOD shall take his blessing from usury, and shall increase alms: for GOD loveth no infidel, or ungodly person. But they who believe and do that which is right, and observe the stated times of prayer, and pay their legal alms, they shall have their reward with their LORD: there shall come no fear on them, neither shall they be grieved. O true believers, fear GOD, and remit that which remaineth of usury,f if ye really believe; but if ye do it not, hearken unto war, which is declared against you from GOD and his apostle: yet if ye repent, ye shall have the capital of your money. Deal not unjustly with others, and ye shall not be dealt with unjustly.

c That is, on having some amends made by the seller of such goods, either by abatement of the price, or giving something else to the buyer to make up the value. d i.e., For the sake of a reward hereafter, and not for any worldly consideration.1 e viz., Like demoniacs or possessed persons, that is, in great horror and distraction of mind and convulsive agitation of body. f Or the interest due before usury was prohibited. For this some of Mohammed's followers exacted of their debtors, supposing they lawfully might.2

1 Jallalo'ddin. 2 Idem.

If there be any debtor under a difficulty of paying his debt, let his creditor wait till it be easy for him to do it; but if ye remit it as alms, it will be better for you, if ye knew it. 280 And fear the day wherein ye shall return unto GOD; then shall every soul be paid what it hath gained, and they shall not be treated unjustly. O true believers, when ye bind yourselves one to the other in a debt for a certain time, write it down; and let a writer write between you according to justice, and let not the writer refuse writing according to what GOD hath taught him; but let him write, and let him who oweth the debt dictate, and let him fear GOD his LORD, and not diminish aught thereof. But if he who oweth the debt be foolish, or weak, or be not able to dictate himself, let his agentg dictate according to equity; and call to witness two witnesses of your neighboring men; but if there be not two men, let there be a man and two women of those whom ye shall choose for witnesses: if one of those women should mistake, the other of them will cause her to recollect. And the witnesses shall not refuse, whensoever they shall be called. And disdain not to write it down, be it a large debt, or be it a small one, until its time of payment: this will be more just in the sight of GOD, and more right for bearing witness, and more easy, that ye may not doubt. But if it be a present bargain which ye transact between yourselves, it shall be no crime in you, if ye write it not down. And take witnesses when ye sell one to the other, and let no harm be done to the writer, nor to the witness; which if ye do, it will surely be injustice in you: and fear GOD, and GOD will instruct you, for GOD knoweth all things. And if ye be on a journey, and find no writer, let pledges be taken: but if one of you trust the other, let him who is trusted return what he is trusted with, and fear GOD his LORD. And conceal not the testimony, for he who concealeth it hath surely a wicked heart: GOD knoweth that which ye do. Whatever is in heaven and on earth is GOD'S: and whether ye manifest that which is in your minds, or conceal it, GOD will call you to account for it, and will forgive whom he pleaseth, and will punish whom he pleaseth, for GOD is almighty. The apostle believeth in that which hath been sent down unto him from his LORD, and the faithful also. Every one of them believeth in GOD, and his angels, and his scriptures, and his apostles: we make no distinction at all between his apostles.h And they say, We have heard, and do obey: we implore thy mercy, O LORD, for unto thee must we return. GOD will not force any one beyond its capacity: it shall have the good which it gaineth, and it shall suffer the evil which it gaineth. O LORD, punish us not, if we forget, or act sinfully: O LORD, lay not on us a burden like that which thou hast laid on those who have been before us;i neither make us, O LORD, to bear what we have not strength to bear, but be favorable unto us, and spare us, and be merciful unto us. Thou art our patron, help us therefore against the unbelieving nations.

g Whoever manages his affairs, whether his father, heir, guardian, or interpreter.1 h But this, say the Mohammedans, the Jews do, who receive Moses but reject Jesus; and the Christians, who receive both those prophets, but reject Mohammed.2 i That is, on the Jews, who, as the commentators tell us, were ordered to kill a man by way of atonement, to give one-fourth of their substance in alms, and to cut off an unclean ulcerous part,3 and were forbidden to eat fat, or animals that divided the hoof, and were obliged to observe the sabbath, and other particulars wherein the Mohammedans are at liberty.4

1 Jallalo'ddin. 2 Idem. 3 Idem. 4 Yahya.

ENTITLED, THE FAMILY OF IMRAN;k REVEALED AT MEDINA

IN THE NAME OF THE MOST MERCIFUL GOD.

AL. M.l There is no GOD but GOD, the living, the self-subsisting: he hath sent down unto thee the book of the Koran with truth, confirming that which was revealed before it; for he had formerly sent down the law, and the gospel a direction unto men; and he had also sent down the distinction between good and evil. Verily those who believe not the signs of GOD shall suffer a grievous punishment; for GOD is mighty, able to revenge. Surely nothing is hidden from GOD, of that which is on earth, or in heaven: it is he who formeth you in the wombs, as he pleaseth; there is no GOD but he, the mighty, the wise. It is he who hath sent down unto thee the book, wherein are some verses clear to be understood, they are the foundation of the book; and others are parabolical.m But they whose hearts are perverse will follow that which is parabolical therein, out of love of schism, and a desire of the interpretation thereof; yet none knoweth the interpretation thereof, except God. But they who are well grounded in the knowledge say, We believe therein, the whole is from our LORD; and none will consider except the prudent. O LORD, cause not our hearts to swerve from truth, after thou hast directed us: and give us from thee mercy, for thou art he who giveth. O LORD, thou shalt surely gather mankind together, unto a day of resurrection: there is no doubt of it, for GOD will not be contrary to the promise. As for the infidels, their wealth shall not profit them anything, nor their children, against GOD: they shall be the fuel of hell fire. According to the wont of the people of Pharaoh, and of those who went before them, they charged our signs with a lie; but GOD caught them in their wickedness, and GOD is severe in punishing. 10 Say unto those who believe not, Ye shall be overcome, and thrown together into hell; and an unhappy couch shall it be. Ye have already had a miracle shown you in two armies, which attacked each other:n one army fought for GOD'S true religion, but the other were infidels; they saw the faithful twice as many as themselves in their eyesight; for GOD strengthened with his help whom he pleaseth. Surely herein was an example unto men of understanding.

k This name is given in the Koran to the father of the Virgin Mary. See below, p. 35. l For the meaning of these letters the reader is referred to the Preliminary Discourse, Sect. III. m This passage is translated according to the exposition of al Zamakhshari and al Beidawi, which seems to be the truest. The contents of the Koran are here distinguished into such passages as are to be taken in the literal sense, and such as require a figurative acceptation. The former being plain and obvious to be understood, compose the fundamental part, or, as the original expresses it, the mother of the book, and contain the principal doctrines and precepts; agreeably to and consistently with which, those passages which are wrapt up in metaphors, and delivered in an enigmatical, allegorical style, are always to be interpreted.5 n The sign or miracle here meant, was the victory gained by Mohammed in the second year of the Hejra, over the idolatrous Meccans, headed by Abu Sofian, in the valley of Bedr, which is situate near the sea, between Mecca and Medina. Mohammed's forces consisted of no more than three hundred and nineteen men, but the enemy's army of near a thousand, notwithstanding which odds he put them to flight, having killed seventy of the principal Koreish, and taken as many prisoners, with the loss of only fourteen of his own men.1 This was the first victory obtained by the prophet, and though it may seem no very considerable action, yet it

5 See the Prelim. Disc. Sect. III. 1 Elmacin. p. 5. Hottinger. Hist. Orient. l. 2, c. 4. Abulfed. Vit. Moham. p. 56, &c. Prideaux's Life of Mahom. p. 71, &c.

The love and eager desire of wives, and children, and sums heaped up of gold and silver, and excellent horses, and cattle, and land, is prepared for men: this is the provision of the present life; but unto GOD shall be the most excellent return. Say, Shall I declare unto you better things than this? For those who are devout are prepared with their LORD gardens through which rivers flow; therein shall they continue forever: and they shall enjoy wives free from impurity, and the favor of GOD; for GOD regardeth his servants who say, O LORD, we do sincerely believe; forgive us therefore our sins, and deliver us from the pain of hell fire: the patient, and the lovers of truth, and the devout, and the almsgivers, and those who ask pardon early in the morning. GOD hath borne witness that there is no GOD but he; and the angels, and those who are endowed with wisdom, profess the same; who executeth righteousness; there is no GOD but he; the mighty, the wise. Verily the true religion in the sight of GOD is Islam;o and they who had received the scriptures dissented not therefrom, until after the knowledge of God's unity had come unto them, out of envy among themselves; but whosoever believeth not in the signs of GOD, verily GOD will be swift in bringing him to account. If they dispute with thee, say, I have resigned myself unto GOD, and he who followeth me doth the same; and say unto them who have received the scriptures, and to the ignorant,p Do ye profess the religion of Islam? now if they embrace Islam, they are surely directed; but if they turn their backs, verily unto thee belongeth preaching only; for GOD regardeth his servants. 20 And unto those who believe not in the signs of GOD, and slay the prophets without a cause, and put those men to death who teach justice; denounce unto them a painful punishment. These are they whose works perish in this world, and in that which is to come; and they shall have none to help them.

was of great advantage to him, and the foundation of all his future power and success. For which reason it is famous in the Arabian history, and more than once vaunted in the Koran,2 as an effect of the divine assistance. The miracle, it is said, consisted in three things: 1. Mohammed, by the direction of the angel Gabriel, took a handful of gravel and threw it toward the enemy in the attack, saying, May their faces be confounded; whereupon they immediately turned their backs and fled. But though the prophet seemingly threw the gravel himself, yet it is told in the Koran,3 that it was not he, but God, who threw it, that is to say, by the ministry of his angel. 2. The Mohammedan troops seemed to the infidels to be twice as many in number as themselves, which greatly discouraged them. And 3. God sent down to their assistance first a thousand and afterwards three thousand angels, led by Gabriel, mounted on his horse Haiz?m; and, according to the Koran,4 these celestial auxiliaries really did all the execution, though Mohammed's men imagined themselves did it, and fought stoutly at the same time. o The proper name of the Mohammedan religion, which signifies the resigning or devoting one's self entirely to GOD and his service. This they say is the religion which all the prophets were sent to teach, being founded on the unity of GOD.5 p i.e., The pagan Arabs, who had no knowledge of the scriptures.1

2 See this chapter below, and c. 8 and 32. 3 Cap. 8, not far from the beginning. 4 Ibid. 5 Jallalo'ddin, al Beidawi. 1 Idem.

Hast thou not observed those unto whom part of the scripture was given?q They were called unto the book of GOD, that it might judge between them;r then some of them turned their backs, and retired afar off. This they did because they said, the fire of hell shall by no means touch us, but for a certain number of days;s and that which they had falsely devised hath deceived them in their religion. How then will it be with them, when we shall gather them together at the day of judgment,t of which there is no doubt; and every soul shall be paid that which it hath gained, neither shall they be treated unjustly? Say, O GOD, who possessest the kingdom; thou givest the kingdom unto whom thou wilt, and thou takest away the kingdom from whom thou wilt: thou exaltest whom thou wilt, and thou humblest whom thou wilt: in thy hand is good, for thou art almighty. Thou makest the night to succeed the day: thou bringest forth the living out of the dead, and thou bringest forth the dead out of the living;u and providest food for whom thou wilt without measure. Let not the faithful take the infidels for their protectors, rather than the faithful: he who doth this shall not be protected of GOD at all; unless ye fear any danger from them: but GOD warneth you to beware of himself; for unto GOD must ye return. Say, Whether ye conceal that which is in your breasts, or whether ye declare it, GOD knoweth it; for he knoweth whatever is in heaven, and whatever is on earth: GOD is almighty. On the last day every soul shall find the good which it hath wrought, present; and the evil which it hath wrought, it shall wish that between itself and that were a wide distance: but GOD warneth you to beware of himself; for GOD is gracious unto his servants. Say, If ye love GOD, follow me: then GOD shall love you, and forgive you your sins; for GOD is gracious and merciful. Say, Obey GOD, and his apostle; but if ye go back, verily GOD loveth not the unbelievers.

q That is, the Jews. r This passage was revealed on occasion of a dispute Mohammed had with some Jews, which is differently related by the commentators. Al Beidawi says that Mohammed going one day into a Jewish synagogue, Na?m Ebn Amru and al Hareth Ebn Zeid asked him what religion he was of? To which he answering, "Of the religion of Abraham;" they replied, "Abraham was a Jew." But on Mohammed's proposing that the Pentateuch might decide the question, they would by no means agree to it. But Jallalo'ddin tells us that two persons of the Jewish religion having committed adultery, their punishment was referred to Mohammed, who gave sentence that they should be stoned, according to the law of Moses. This the Jews refused to submit to, alleging there was no such command in the Pentateuch; but on Mohammed's appealing to the book, the said law was found therein. Whereupon the criminals were stoned, to the great mortification of the Jews. It is very remarkable that this law of Moses concerning the stoning of adulterers is mentioned in the New Testament2 (though I know some dispute the authenticity of that whole passage), but is not now to be found, either in the Hebrew or Samaritan Pentateuch, or in the Septuagint; it being only said that such shall be put to death.3 This omission is insisted on by the Mohammedans as one instance of the corruption of the law of Moses by the Jews. It is also observable that there was a verse once extant in the Koran, commanding adulterers to be stoned; and the commentators say the words only are abrogated, the sense or law still remaining in force.4 s i.e., Forty; the time their forefathers worshipped the calf.5 Al Beidawi adds, that some of them pretended their punishment was to last but seven days, that is, a day for every thousand years which they supposed the world was to endure; and that they imagined they were to be so mildly dealt with, either by reason of the intercession of their fathers the prophets, or because GOD had promised Jacob that his offspring should be punished but slightly. t The Mohammedans have a tradition that the first banner of the infidels that shall be set up, on the day of judgment, will be that of the Jews; and that GOD will first reproach them with their wickedness, over the heads of those who are present, and then order them to hell.6 u As a man from seed, and a bird from an egg; and vice versa.1

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

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

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

6 Al Beid?wi. 1 Jallalo'ddin

30 GOD hath surely chosen Adam, and Noah, and the family of Abraham, and the family of Imranx above the rest of the world; a race descending the one from the other: GOD is he who heareth and knoweth. Remember when the wife of Imrany said, LORD, verily I have vowed unto thee that which is in my womb, to be dedicated to thy service;z accept it therefore of me; for thou art he who heareth and knoweth. And when she was delivered of it, she said, LORD, verily I have brought forth a female (and GOD well knew what she had brought forth), and a male is not as a female.a I have called her MARY; and I commend her to thy protection, and also her issue, against Satan driven away with stones.b

x Or Amran, is the name of two several persons, according to the Mohammedan tradition. One was the father of Moses and Aaron; and the other was the father of Moses and Aaron; and the other was the father of the Virgin Mary;2 but he is called by some Christian writers Joachim. The commentators suppose the first, or rather both of them, to be meant in this place; however, the person intended in the next passage, it is agreed, was the latter; who besides Mary the mother of Jesus, had also a son named Aaron,3 and another sister, named Ishá (or Elizabeth), who married Zacharias, and was the mother of John the Baptist; whence that prophet and Jesus are usually called by the Mohammedans, The two sons of the aunt, or the cousins german. From the identity of names it has been generally imagined by Christian writers4 that the Koran here confounds Mary the mother of Jesus, with Mary or Miriam the sister of Moses and Aaron; which intolerable anachronism, if it were certain, is sufficient of itself to destroy the pretended authority of this book. But though Mohammed may be supposed to have been ignorant enough in ancient history and chronology to have committed so gross a blunder, yet I do not see how it can be made out from the words of the Koran. For it does not follow, because two persons have the same name, and have each a father and brother who bear the same names, that they must therefore necessarily be the same person: besides, such a mistake is inconsistent with a number of other places in the Koran, whereby it manifestly appears that Mohammed well knew and asserted that Moses preceded Jesus several ages. And the commentators accordingly fail not to tell us that there had passed about one thousand eight hundred years between Amran the father of Moses, and Amran the father of the Virgin Mary: they also make them the sons of different persons; the first, they say, was the son of Yeshar, or Izhar (though he was really his brother),5 the son of Kahath, the son of Levi; and the other was the son of Mathan,6 whose genealogy they trace, but in a very corrupt and imperfect manner, up to David, and thence to Adam.7 It must be observed that though the Virgin Mary is called in the Koran1 the sister of Aaron, yet she is nowhere called the sister of Moses; however, some Mohammedan writers have imagined that the same individual Mary, the sister of Moses, was miraculously preserved alive from his time till that of Jesus Christ, purposely to become the mother of the latter.2 y The Imran here mentioned was the father of the Virgin Mary, and his wife's name was Hannah, or Ann, the daughter of Fakudh. This woman, say the commentators, being aged and barren, on seeing a bird feed her young ones, became very desirous of issue, and begged a child of GOD, promising to consecrate it to his service in the temple; whereupon she had a child, but it proved a daughter.3 z The Arabic word is free, but here signifies particularly one that is free or detached from all worldly desires and occupations, and wholly devoted to GOD'S service.4 a Because a female could not minister in the temple as a male could.5 b This expression alludes to a tradition, that Abraham, when the devil tempted him to disobey God in not sacrificing his son, drove the fiend away by throwing stones at him; in memory of which, the Mohammedans, at the pilgrimage of Mecca, throw a certain number of stones at the devil, with certain ceremonies, in the valley of Mina.6 It is not improbable that the pretended immaculate conception of the Virgin Mary is intimated in this passage; for according to a tradition of Mohammed, every person that comes into the world is touched at his birth by the devil, and therefore cries out: Mary and her son only excepted, between whom and the evil spirit God placed a veil, so that his touch did not reach them.7 And for this reason, they say, neither of them were guilty of any sin, like the rest of the children of Adam:8 which peculiar grace they obtained by virtue of this recommendation of them by Hannah to God's protection.

2 Al Zamakhshari, al Beidawi. 3 Kor. c. 19. 4 Vide Reland. de Rel. Moh. p. 211 Marracc. in Alc. p. 115, &c. Prideaux, Letter to the Deists, p. 185. 5 Exod. vi. 18. 6 Al Zamakh. al Beidawi. 7 Vide Reland. ubi sup. D'Herbelot, Bibl. Orient. p. 583. 1 Cap. 19. 2 Vide Guadagnol. Apolog. pro Rel. Christ. contra Ahmed Ebn Zein al Abedin. p. 279. 3 Al Beidawi, al Thalabi. 4 Jallalo'ddin, al Zamakhshari. 5 Jallalo'ddin. 6 See the Prelim. Disc. Sect. IV. 7 Jallalo'ddin, al Beidawi. 8 Kitada.

Therefore the LORD accepted her with a gracious acceptance,c and caused her to bear an excellent offspring. And Zacharias took care of the child; whenever Zacharias went into the chamber to her, he found provisions with her:d and he said, O Mary, whence hadst thou this? she answered, This is from GOD, for GOD provideth for whom he pleaseth without measure.e There Zacharias called on his LORD, and said, LORD, give me from thee a good offspring, for thou art the hearer of prayer. And the angelsf called to him, while he stood praying in the chamber, saying, Verily GOD promiseth thee a son named John, who shall bear witness to the Wordg which cometh from GOD; and honourable person, chaste,h and one of the righteous prophets. He answered, LORD, how shall I have a son, when old age hath overtaken me,i and my wife is barren? The angel said, So GOD doth that which he pleaseth. Zacharias answered, LORD, give me a sign. The angel said, Thy sign shall be, that thou shalt speak unto no mank for three days, otherwise than by gesture: remember thy LORD often, and praise him evening and morning. And when the angels said, O Mary, verily GOD hath chosen thee, and hath purified thee and hath chosen thee above all the women of the world: O Mary, be devout towards thy LORD, and worship, and bow down with those who bow down. This is a secret history: we reveal it unto thee, although thou wast not present with them when they threw in their rods to cast lots which of them should have the education of Mary;l neither wast thou with them, when they strove among themselves. 40 When the angels said; O Mary, verily GOD sendeth thee good tidings, that thou shalt bear the Word proceeding from himself; his name shall be CHRIST JESUS the son of Mary, honourable in this world and in the world to come, and one of those who approach near to the presence of GOD;

c Though the child happened not to be a male, yet her mother presented her to the priests who had the care of the temple, as one dedicated to GOD; and they having received her, she was committed to the care of Zacharias, as will be observed by-and-bye, and he built her an apartment in the temple, and supplied her with necessaries.9 d The commentators say that none went into Mary's apartment but Zacharias himself, and that he locked seven doors upon her, yet he found she had always winter fruits in summer, and summer fruits in winter.10 e There is a story of Fatema, Mohammed's daughter, that she once brought two loaves and a piece of flesh to her father, who returned them to her, and having called for her again, when she uncovered the dish, it was full of bread and meat; and on Mohammed's asking her whence she had it, she answered in the words of this passage: This is from GOD; for GOD provideth for whom he pleaseth without measure. Whereupon he blessed GOD, who thus favoured her, as he had the most excellent of the daughters of Israel.1 f Though the word be in the plural, yet the commentators say it was the angel Gabriel only. The same is to be understood where it occurs in the following passages. g That is, Jesus, who, al Beidawi says, is so called because he was conceived by the word or command of GOD without a father. h The original word signifies one who refrains not only from women, but from all other worldly delights and desires. Al Beidawi mentions a tradition, that during his childhood some boys invited him to play, but he refused, saying that he was not created to play. i Zacharias was then ninety-nine years old, and his wife eighty-nine.2 k Though he could not speak to anybody else, yet his tongue was at liberty to praise GOD as he is directed to do by the following words. l When Mary was first brought to the temple, the priests, because she was the daughter of one of their chiefs, disputed among themselves who should have the education of her. Zacharias insisted that he ought to be preferred, because he had married her aunt; but the others not consenting that it should be so, they agreed to decide the matter by casting of lots; whereupon twenty- seven of them went to the river Jordan and threw in their rods (or arrows without heads or feathers, such as the Arabs used for the same purpose), on which they had written some passages of the law; but they all sank except that of Zacharias, which floated on the water; and he had thereupon the care of the child committed to him.3

9 Jallalo'ddin, al Beidawi. Vide Lud. de Dieu, in not. ad Hist. Christi Xaverii, p. 542. 10 Al Beidawi. Vide de Dieu, ubi sup. p. 548. 1 Al Beidawi 2 Idem. 3 Idem. Jallalo'ddin, &c.

and he shall speak unto men in the cradle,m and when he is grown up;n and he shall be one of the righteous: she answered, LORD, how shall I have a son, since a man hath not touched me? the angel said, So GOD createth that which he pleaseth: when he decreeth a thing, he only saith unto it, Be, and it is: GOD shall teach him the scripture, and wisdom, and the law, and the gospel; and shall appoint him his apostle to the children of Israel; and he shall say, Verily I come unto you with a sign from your LORD; for I will make before you, of clay, as it were the figure of a bird;o then I will breathe thereon, and it shall become a bird, by the permission of GOD;p and I will heal him that hath been blind from his birth; and the leper: and I will raise the deadq by the permission of GOD: and I will prophesy unto you what ye eat, and what ye lay up for store in your houses. Verily herein will be a sign unto you, if ye believe. And I come to confirm the law which was revealed before me and to allow unto you as lawful part of that which hath been forbidden you:r and I come unto you with a sign from your LORD; therefore fear GOD, and obey me. Verily GOD is my LORD, and your LORD; therefore serve him. This is the right way.

m Besides an instance of this given in the Koran itself,1 which I shall not here anticipate, a Mohammedan writer, (of no very great credit, indeed) tells two stories, one of Jesus's speaking while in his mother's womb, to reprove her cousin Joseph for his unjust suspicions of her;2 and another of his giving an answer to the same person soon after he was born. For Joseph being sent by Zacharias to seek Mary (who had gone out of the city by night to conceal her delivery) and having found her began to expostulate with her, but she made no reply; whereupon the child spoke these words: Rejoice, O Joseph, and be of good cheer; for God hath brought me forth from the darkness of the womb, to the light of the world; and I shall go to the children of Israel, and invite them to the obedience of God.3 These seem all to have been taken from some fabulous traditions of the eastern Christians, one of which is preserved to us in the spurious gospel of the Infancy of Christ; where we read that Jesus spoke while yet in the cradle, and said to his mother, Verily I am Jesus the Son of God, the word which thou hast brought forth, as the angel Gabriel did declare unto thee; and my father hath sent me to save the world.4 n The Arabic word properly signifies a man in full age, that is, between thirty or thirty-four, and fifty-one; and the passage may relate to Christ's preaching here on earth. But as he had scarce attained this age when he was taken up into heaven, the commentators choose to understand it of his second coming.5 o Some say it was a bat,6 though others suppose Jesus made several birds of different sorts. This circumstance is also taken from the following fabulous tradition, which may be found in the spurious gospel above mentioned. Jesus being seven years old, and at play with several children of his age, they made several figures of birds and beasts, for their diversion, of clay; and each preferring his own workmanship, Jesus told them, that he would make his walk and leap; which accordingly, at his command, they did. He made also several figures of sparrows and other birds, which flew about or stood on his hands as he ordered them, and also ate and drank when he offered them meat and drink. The children telling this to their parents, were forbidden to play any more with Jesus, whom they held to be a sorcerer.8 p The commentators observe that these words are added here, and in the next sentence, lest it should be thought Jesus did these miracles by his own power, or was GOD.9 q Jallalo'ddin mentions three persons whom Christ restored to life, and who lived several years after, and had children, viz., Lazarus, the widow's son, and the publican's (I suppose he means the ruler of the synagogue's) daughter. He adds that he also raised Shem the son of Noah, who, as another writes10 thinking he had been called to judgment, came out of his grave with his head half grey, whereas men did not grow grey in his days; after which he immediately died again. r Such as the eating of fish that have neither fins nor scales, the caul and fat of animals, and camel's flesh, and to work on the sabbath. These things, say the commentators, being arbitrary institutions in the law of Moses, were abrogated by Jesus; as several of the same kind, instituted by the latter, have been since abrogated by Mohammed.1

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

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

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

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

Thalabi. 1 Al Beidawi. Jallalo'ddin.

But when Jesus perceived their unbelief, he said, Who will be my helpers towards GOD? The apostles answered,s We will be the helpers of GOD; we believe in GOD, and do thou bear witness that we are true believers. O LORD, we believe in that which thou hast sent down, and we have followed thy apostle; write us down therefore with those who bear witness of him. And the Jews devised a stratagem against him;t but GOD devised a stratagem against them;u and GOD is the best deviser of stratagems.

s In Arabic, al Hawariy?n; which word they derive from Hara, to be white, and suppose the apostles were so called either from the candour and sincerity of their minds, or because they were princes and wore white garments, or else because they were by trade fullers.2 According to which last opinion, their vocation is thus related; that as Jesus passed by the seaside, he saw some fullers at work, and accosting them, said, Ye cleanse these clothes, but cleanse not your hearts; upon which they believed on him. But the true etymology seems to be from the Ethiopic verb Hawyra, to go; whence Hawarya signifies one that is sent, a messenger or apostle.3 t i.e., They laid a design to take away his life. u This stratagem of God's was the taking of Jesus up into heaven, and stamping his likeness on another person, who was apprehended and crucified in his stead. For it is the constant doctrine of the Mohammedans that it was not Jesus himself who underwent that ignominious death, but somebody else in his shape and resemblance.4 The person crucified some will have to be a spy that was sent to entrap him; others, that it was one Titian, who by the direction of Judas entered in at a window of the house where Jesus was, to kill him; and others that it was Judas himself, who agreed with the rulers of the Jews to betray him for thirty pieces of silver, and led those who were sent to take him. They add, that Jesus after his crucifixion in effigy, was sent down again to the earth, to comfort his mother and disciples and acquaint them how the Jews were deceived; and was then taken up a second time into heaven.5 It is supposed by several that this story was an original invention of Mohammed's; but they are certainly mistaken; for several sectaries held the same opinion, long before his time. The Basilidians,6 in the very beginning of Christianity, denied that Christ himself suffered, but that Simon the Cyrenean was crucified in his place. The Cerinthians before them, and the Carpocratians next (to name no more of those who affirmed Jesus to have been a mere man), did believe the same thing; that it was not himself, but one of his followers very like him that was crucified. Photius tells us, that he read a book entitled, "The Journeys of the Apostles," relating the acts of Peter, John, Andrew, Thomas and Paul; and among other things contained therein, this was one, that Christ, was not crucified, but another in his stead, and that therefore he laughed at his crucifiers,7 or those who thought they had crucified him.8 I have in another place9 mentioned an apocryphal gospel of Barnabas, a forgery originally of some nominal Christians, but interpolated since by Mohammedans; which gives this part of the history of Jesus with circumstances too curious to be omitted. It is therein related, that the moment the Jews were going to apprehend Jesus in the garden, he was snatched up into the third heaven by the ministry of four angels, Gabriel, Michael, Raphael and Uriel; that he will not die till the end of the world, and that it was Judas who was crucified in his stead; God having permitted that traitor to appear so like his master, in the eyes of the Jews, that they took and delivered him to Pilate. That this resemblance was so great, that it deceived the Virgin Mary and the Apostles themselves; but that Jesus Christ afterward obtained leave of God to go and comfort them. That Barnabas having then asked him, why the divine goodness had suffered the mother and disciples of so holy a prophet to believe even for one moment that he had died in so ignominious a manner? Jesus returned the following answer. "O Barnabas, believe me that every sin, how small soever, is punished by God with great torment, because God is offended with sin. My mother therefore and faithful disciples, having loved me with a mixture of earthly love, the just God has been pleased to punish this love with their present grief, that they might not be punished for it hereafter in the flames of hell. And as for me, though I have myself been blameless in the world, yet other men having called me God and the Son of God; therefore God, that I might not be mocked by the devils at the day of judgment, has been pleased that in this world I should be mocked by men with the death of Judas, making everybody believe that I died upon the cross. And hence it is that this mocking is still to continue till the coming of Mohammed, the messenger of God; who, coming into the world, will undeceive every one who shall believe in the law of God from this mistake.1

2 Idem. 3 Vide Ludolfi Lexic. ?thiop. col. 40, et Golii notas ad cap. 61 Korani, p. 205. 4 See Kor. c. 4. 5 Vide Marracc. in Alc. p. 113, &c., et in Prodr. part iii. p. 63, &c. 6 Iren?us, l. I, c. 23, &c. Epiphan. H?res. 24, num. iii. 7 Photius, Bibl. Cod. 114, col. 291. 8 Toland's Nararenus, p 17, &c. 9 Prelim. Disc. Sect. IV. 1 See the Menagiana. tom. iv. p. 326, &c.

When GOD said, O Jesus, verily I will cause thee to die,x and I will take thee up unto me,y and I will deliver thee from the unbelievers; and I will place those who follow thee above the unbelievers, until the day of resurrection:z then unto me shall ye return, and I will judge between you of that concerning which ye disagree. Moreover, as for the infidels, I will punish them with a grievous punishment in this world, and in that which is to come; and there shall be none to help them. 50 But they who believe, and do that which is right, he shall give them their reward: for GOD loveth not the wicked doers. These signs and this prudent admonition do we rehearse unto thee. Verily the likeness of Jesus in the sight of GOD is as the likeness of Adam; he created him out of the dust, and then said unto him, Be; and he was.a This is the truth from thy LORD; be not therefore one of those who doubt; and whoever shall dispute with thee, concerning him,b after the knowledge which hath been given thee, say unto them, Come, let us call together our sons and your sons, and our wives and your wives, and ourselves and yourselves; then let us make imprecations, and lay the curse of GOD on those who lie.c Verily this is a true history: and there is no GOD, but GOD; and GOD is most mighty and wise. If they turn back, GOD well knoweth the evil doers. Say, O ye who have received the scripture, come to a just determination between us and you;d that we worship not any except GOD, and associate no creature with him; and that the one of us take not the other for lords,e beside GOD. But if they turn back, say, Bear witness that we are true believers.

x It is the opinion of a great many Mohammedans that Jesus was taken up into heaven without dying; which opinion is consonant to what is delivered in the spurious gospel above mentioned. Wherefore several of the commentators say that there is a hysteron proteron in these words, I will cause thee to die, and I will take thee up unto me; and that the copulative does not import order, or that he died before his assumption; the meaning being this, viz., that GOD would first take Jesus up to heaven, and deliver him from the infidels, and afterwards cause him to die; which they suppose is to happen when he shall return into the world again, before the last day.2 Some, thinking the order of the words is not to be changed, interpret them figuratively, and suppose their signification to be that Jesus was lifted up while he was asleep, or that GOD caused him to die a spiritual death to all worldly desires. But others acknowledge that he actually died a natural death, and continued in that state three hours, or, according to another tradition, seven hours; after which he was restored to life, and then taken up to heaven.3 y Some Mohammedans say this was done by the ministry of Gabriel; but others that a strong whirlwind took him up from Mount Olivet.4 z That is, they who believe in Jesus (among whom the Mohammedans reckon themselves) shall be for ever superior to the Jews, both in arguments and in arms. And accordingly, says al Beidawi, to this very day the Jews have never prevailed either against the Christians or Moslems, nor have they any kingdom or established government of their own. a He was like to Adam in respect of his miraculous production by the immediate power of GOD.1 b Namely, Jesus. c To explain this passage their commentators tell the following story. That some Christians, with their bishop named Abu Hareth, coming to Mohammed as ambassadors from the inhabitants of Najran, and entering into some disputes with him touching religion and the history of Jesus Christ, they agreed the next morning to abide the trial here mentioned, as a quick way of deciding which of them were in the wrong. Mohammed met them accordingly, accompanied by his daughter Fatema, his son-in-law Ali, and his two grandsons, Hasan and Hosein, and desired them to wait till he had said his prayers. But when they saw him kneel down, their resolution failed them, and they durst not venture to curse him, but submitted to pay him tribute.2 d That is, to such terms of agreement as are indisputably consonant to the doctrine of all the prophets and scriptures, and therefore cannot be reasonably rejected.3 e Besides other charges of idolatry on the Jews and Christians, Mohammed accused them of paying too implicit an obedience to their priests and monks, who took upon them to pronounce what things were lawful, and what unlawful, and to dispense with the laws of GOD.4

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

Thalabi. See 2 Kings ii. I, II

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

4 Idem.

O ye to whom the scriptures have been given, why do ye dispute concerning Abraham,f since the Law and the Gospel were not sent down until after him? Do ye not therefore understand? Behold ye are they who dispute concerning that which ye have some knowledge in; why therefore do you dispute concerning that which ye have no knowledge of?g GOD knoweth, but ye know not. 60 Abraham was neither a Jew nor a Christian; but he was of the true religion, one resigned unto God, and was not of the number of the idolaters. Verily the men who are the nearest of kin unto Abraham are they who follow him; and this prophet, and they who believed on him: GOD is the patron of the faithful. Some of those who have received the scriptures desire to seduce you;h but they seduce themselves only, and they perceive it not. O ye who have received the scriptures, why do ye not believe in the signs of GOD, since ye are witnesses of them? O ye who have received the scriptures, why do you clothe truth with vanity, and knowingly hide the truth?i And some of those to whom the scriptures were given say, Believe in that which hath been sent down unto those who believe, in the beginning of the day, and deny it in the end thereof; that they may go back from their faith;k and believe him only who followeth your religion. Say, Verily the true direction is the direction of GOD, that there may be given unto some other a revelation like unto what hath been given unto you. Will they dispute with you before your Lord? Say, Surely excellence is in the hand of GOD, he giveth it unto whom he pleaseth; GOD is bounteous and wise: he will confer peculiar mercy on whom he pleaseth; for GOD is endued with great beneficence.

f viz., By pretending him to have been of your religion. g i.e., Ye perversely dispute even concerning those things which ye find in the law and the gospel, whereby it appears they were both sent down long after Abraham's time; why then will ye offer to dispute concerning such points of Abraham's religion, of which your scriptures say nothing, and of which ye consequently can have no knowledge?5 h This passage was revealed when the Jews endeavoured to pervert Hodheifa, Ammar, and Moadh to their religion.1 i The Jews and Christians are again accused of corrupting the scriptures and stifling the prophecies concerning Mohammed. k The commentators, to explain this passage, say that Caab Ebn al Ashraf and Malec Ebn al Seif (two Jews of Medina) advised their companions, when the Keblah was changed,2 to make as if they believed it was done by the divine direction, and to pray towards the Caaba in the morning, but that in the evening they should pray, as formerly, towards the temple of Jerusalem; that Mohammed's followers, imagining the Jews were better judges of this matter than themselves, might imitate their example. But others say these were certain Jewish priests of Khaibar, who directed some of their people to pretend in the morning that they had embraced Mohammedism, but in the close of the day to say that they had looked into their books of scripture, and consulted their Rabbins, and could not find that Mohammed was the person described and intended in the law, by which trick they hoped to raise doubts in the minds of the Mohammedans.3

Al Beidawi. 1 Idem. 2 See before, c. 2, p. 16. 3 Al Beidawi

There is of those who have received the scriptures, unto whom if thou trust a talent he will restore it unto thee;l and there is also of them, unto whom if thou trust a dinar, he will not restore it unto thee, unless thou stand over him continually with great urgency.m This they do because they say, We are not obliged to observe justice with the heathen: but they utter a lie against GOD, knowingly. 70 Yea, whoso keepeth his covenant, and feareth God, GOD surely loveth those who fear him. But they who make merchandise of GOD'S covenant, and of their oaths, for a small price, shall have no portion in the next life, neither shall GOD speak to them or regard them on the day of resurrection, nor shall he cleanse them; but they shall suffer a grievous punishment. And there are certainly some of them who read the scriptures perversely, that ye may think what they read to be really in the scriptures, yet it is not in the scripture; and they say, This is from GOD; but it is not from GOD: and they speak that which is false concerning GOD, against their own knowledge. It is not fit for a man, that GOD should give him a book of revelations, and wisdom, and prophecy; and then he should say unto men, Be ye worshippers of me, besides GOD; but he ought to say, Be ye perfect in knowledge and in works, since ye know the scriptures, and exercise yourselves therein.n GOD hath not commanded you to take the angels and the prophets for your lords: Will he command you to become infidels, after ye have been true believers? And remember when GOD accepted the covenant of the prophets,o saying, This verily is the scripture and the wisdom which I have given you: hereafter shall an apostle come unto you, confirming the truth of that scripture which is with you; ye shall surely believe in him, and ye shall assist him. GOD said, Are ye firmly resolved, and do ye accept my covenant on this condition? They answered, We are firmly resolved: God said, Be ye therefore witnesses; and I also bear witness with you: and whosoever turneth back after this, they are surely the transgressors. Do they therefore seek any other religion but GOD'S? since to him is resigned whosoever is in heaven or on earth, voluntarily or of force: and to him shall they return.

l As an instance of this, the commentators bring Abd'allah Ebn Salam, a Jew, very intimate with Mohammed,4 to whom one of the Koreish lent 1,200 ounces of gold, which he very punctually repaid at the time appointed.5 m Al Beidawi produces an example of such a piece of injustice in one Phineas Ebn Az?ra, a Jew, who borrowed a dinar, which is a gold coin worth about ten shillings, of a Koreishite, and afterwards had the conscience to deny it. But the person more directly struck at in this passage was the above- mentioned Caab Ebn al Ashraf, a most inveterate enemy of Mohammed and his religion, of whom Jallalo'ddin relates the same story as al Beidawi does of Phineas. This Caab, after the battle of Bedr, went to Mecca, and there, to excite the Koreish to revenge themselves, made and recited verses lamenting the death of those who were slain in that battle, and reflecting very severely on Mohammed; and he afterwards returned to Medina, and had the boldness to repeat them publicly there also, at which Mohammed was so exceedingly provoked that he proscribed him, and sent a party of men to kill him, and he was circumvented and slain by Mohammed Ebn Moslema, in the third year of the Hejra.1 Dr. Prideaux2 has confounded the Caab we are now speaking of with another very different person of the same name, and a famous poet, but who was the son of Zohair, and no Jew, as a learned gentleman has already observed.3 In consequence of which mistake, the doctor attributes what the Arabian historians write of the latter to the former, and wrongly affirms that he was not put to death by Mohammed. Some of the commentators, however, suppose that in the former part of this passage the Christians are intended, who, they say, are generally people of some honour and justice; and in the latter part the Jews, who, they think, are more given to cheating and dishonesty.4 n This passage was revealed, say the commentators, in answer to the Christians, who insisted that Jesus had commanded them to worship him as GOD. Al Beidawi adds that two Christians, named Abu Rafé al Koradhi and al Seyid al Najrani, offered to acknowledge Mohammed for their Lord, and to worship him; to which he answered, GOD forbid that we should worship any besides GOD. o Some commentators interpret this of the children of Israel themselves, of whose race the prophets were. But others say the souls of all the prophets, even of those who were not then born, were present on Mount Sinai when GOD gave the law to Moses, and that they entered into the covenant here mentioned with him. A story borrowed by Mohammed from the Talmudists, and therefore most probably his true meaning in this place.

4 See Prideaux's Life of Mahom. p. 33. 5 Al Beidawi, Jallalo'ddin. 1 Al Jannabi, Elmacin. 2 Life of Mahom. p. 78, &c. 3 Vide Gagnier, in not. ad Abulfed. Vit. Moh. p. 64 and 122. 4 Al Beidawi.

Say, We believe in GOD, and that which hath been sent down unto us, and that which was sent down unto Abraham, and Ismael, and Isaac, and Jacob, and the tribes, and that which was delivered to Moses, and Jesus, and the prophets from their LORD; we make no distinction between any of them; and to him are we resigned. Whoever followeth any other religion than Islam, it shall not be accepted of him: and in the next life he shall be of those who perish.p 80 How shall GOD direct men who have become infidels after they had believed, and borne witness that the apostle was true, and manifest declarations of the divine will had come unto them? for GOD directeth not the ungodly people. Their reward shall be, that on them shall fall the curse of GOD and of angels, and of all mankind: they shall remain under the same forever; their torment shall not be mitigated, neither shall they be regarded; except those who repent after this, and amend; for GOD is gracious and merciful. Moreover they who become infidels after they have believed, and yet increase in infidelity, their repentance shall in no wise be accepted, and they are those who go astray. Verily they who believe not, and die in their unbelief, the world full of gold shall in nowise be accepted from any of them, even though he should give it for his ransom; they shall suffer a grievous punishment, and they shall have none to help them. Ye will never attain unto righteousness until ye give in alms of that which ye love: and whatever ye give, GOD knoweth it. All food was permitted unto the children of Israel, except what Israel forbade unto himself,q before the Pentateuch was sent down.r Say unto the Jews, Bring hither the Pentateuch and read it, if ye speak truth. Whoever therefore contriveth a lie against GOD after this, they will be evil doers. Say, GOD is true: follow ye therefore the religion of Abraham the orthodox; for he was no idolater. 90 Verily the first house appointed unto men to worship in was that which was in Becca;s blessed, and a direction to all creatures.t

p See before, chapter 2, p. 8, note y. q This passage was revealed on the Jews reproaching Mohammed and his followers with their eating of the flesh and milk of camels,1 which they said was forbidden Abraham, whose religion Mohammed pretended to follow. In answer to which he tells them that GOD ordained no distinction of meats before he gave the law to Moses, though Jacob voluntarily abstained from the flesh and milk of camels; which some commentators say was the consequence of a vow made by that patriarch, when afflicted with the sciatica, that if he were cured he would eat no more of that meat which he liked best; and that was camel's flesh: but others suppose he abstained from it by the advice of physicians only.2 This exposition seems to be taken from the children of Israel's not eating of the sinew on the hollow of the thigh, because the angel, with whom Jacob wrestled at Peniel, touched the hollow of his thigh in the sinew that shrank.3 r Wherein the Israelites, because of their wickedness and perverseness, were forbidden to eat certain animals which had been allowed their predecessors.4 s Mohammed received this passage when the Jews said that their Keblah, or the temple of Jerusalem, was more ancient than that of the Mohammedans, or the Caaba.5 Becca is another name of Mecca.6 Al Beidawi observes that the Arabs used the "M" and "B" promiscuously in several words. t i.e., The Keblah, towards which they are to turn their faces in prayer.

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

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

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

3.

Therein are manifest signs:u the place where Abraham stood; and whoever entereth therein, shall be safe. And it is a duty towards GOD, incumbent on those who are able to go thither,x to visit this house; but whosoever disbelieveth, verily GOD needeth not the service of any creature. Say, O ye who have received the scriptures, why do ye not believe in the signs of GOD? Say, O ye who have received the scriptures, why do ye keep back from the way of GOD, him who believeth? Ye seek to make it crooked, and yet are witnesses that it is the right: but GOD will not be unmindful of what ye do. O true believers, if ye obey some of those who have received the scripture, they will render you infidels, after ye have believed:y and how can ye be infidels, when the signs of GOD are read unto you, and his apostle is among you? But he who cleaveth firmly unto GOD, is already directed in the right way. O believers, fear GOD with his true fear, and die not unless ye also be true believers. And cleave all of you unto the covenantz of GOD, and depart not from it, and remember the favor of GOD towards you: since ye were enemies, and he reconciled your hearts, and ye became companions and brethren by his favor: and ye were on the brink of a pit of fire, and he delivered you thence. Thus GOD declareth unto you his signs, that ye may be directed. 100 Let there be people among you who invite to the best religion; and command that which is just, and forbid that which is evil; and they shall be happy. And be not as they who are divided, and disagree in matters of religion,a after manifest proofs have been brought unto them: they shall suffer a great torment. On the day of resurrection some faces shall become white, and other faces shall become black.b And unto them whose faces shall become black, GOD will say, Have ye returned unto your unbelief, after ye had believed? therefore taste the punishment, for that ye have been unbelievers: but they whose faces shall become white shall be in the mercy of GOD, therein shall they remain for ever.

u Such is the stone wherein they show the print of Abraham's feet, and the inviolable security of the place immediately mentioned; that the birds light not on the roof of the Caaba, and wild beasts put off their fierceness there; that none who came against it in a hostile manner ever prospered,1 as appeared particularly in the unfortunate expedition of Abraha al Ashram;2 and other fables of the same stamp which the Mohammedans are taught to believe. x According to an exposition of this passage attributed to Mohammed, he is supposed to be able to perform the pilgrimage, who can supply himself with provisions for the journey, and a beast to ride upon. Al Shafe? has decided that those who have money enough, if they cannot go themselves, must hire some other to go in their room. Malec Ebn Ans thinks he is to be reckoned able who is strong and healthy, and can bear the fatigue of the journey on foot, if he has no beast to ride, and can also earn his living by the way. But Abu Han?fa is of opinion that both money sufficient and health of body are requisite to make the pilgrimage a duty.3 y This passage was revealed on occasion of a quarrel excited between the tribes of al Aws and al Khazraj, by one Shas Ebn Kais, a Jew; who, passing by some of both tribes as they were sitting and discoursing familiarly together, and being inwardly vexed at the friendship and harmony which reigned among them on their embracing Mohammedism, whereas they had been, for 120 years before, most inveterate and mortal enemies, though descendants of two brothers; in order to set them at variance, sent a young man to sit down by them, directing him to relate the story of the battle of Boath (a place near Medina), wherein, after a bloody fight, al Aws had the better of al Khazraj, and to repeat some verses on that subject. The young man executed his orders; whereupon those of each tribe began to magnify themselves, and to reflect on and irritate the other, till at length they called to arms, and great numbers getting together on each side, a dangerous battle had ensued, if Mohammed had not stepped in and reconciled them; by representing to them how much they would be to blame if they returned to paganism, and revived those animosities which Islam had composed; and telling them that what had happened was a trick of the devil to disturb their present tranquility.4 z Literally, Hold fast by the cord of God. That is, Secure yourselves by adhering to Islam, which is here metaphorically expressed by a cord, because it is as sure a means of saving those who profess it from perishing hereafter, as holding by a rope is to prevent one's falling into a well, or other like place. It is said that Mohammed used for the same reason to call the Koran, Habl Allah al mat?n, i.e., the sure cord of GOD.5 a i.e., As the Jews and Christians, who dispute concerning the unity of GOD, the future state, &c.1 b See the Preliminary Discourse, Sect. IV.

1 Jallalo'ddin, al Beidawi. 2 See Kor. c. 105. 3 Al Beidawi. 4 Idem. 5 Idem. 1 Idem

These are the signs of GOD: we recite them unto thee with truth. GOD will not deal unjustly with his creatures. And to GOD belongeth whatever is in heaven and on earth; and to GOD shall all things return. Ye are the best nation that hath been raised up unto mankind: ye command that which is just, and ye forbid that which is unjust, and ye believe in GOD. And if they who have received the scriptures had believed, it had surely been the better for them: there are believers among them,c but the greater part of them are transgressors. They shall not hurt you, unless with a slight hurt; and if they fight against you, they shall turn their backs to you; and they shall not be helped.d They are smitten with vileness wheresoever they are found; unless they obtain security by entering into a treaty with GOD, and a treaty with men:f and they draw on themselves indignation from GOD, and they are afflicted with poverty. This they suffer, because they disbelieved the signs of GOD,g and slew the prophets unjustly; this, because they were rebellious, and transgressed. Yet they are not all alike: there are of those who have received the scriptures, upright people; they meditate on the signs of GOD in the night season, and worship; 110 they believe in GOD, and the last day; and command that which is just, and forbid that which is unjust, and zealously strive to excel in good works; these are of the righteous. And ye shall not be denied the reward of the good which ye do;h for GOD knoweth the pious. As for the unbelievers, their wealth shall not profit them at all, neither their children, against GOD: they shall be the companions of hell fire; they shall continue therein forever. The likeness of that which they lay out in this present life, is as a wind wherein there is a scorching cold: it falleth on the standing corn of those men who have injured their own souls, and destroyeth it. And GOD dealeth not unjustly with them; but they injure their own souls. O true believers, contract not an intimate friendship with any besides yourselves;i they will not fail to corrupt you. They wish for that which may cause you to perish: their hatred hath already appeared from out of their mouths; but what their breasts conceal is yet more inveterate. We have already shown you signs of their ill will towards you, if ye understand. Behold, ye love them, and they do not love you: ye believe in all the scriptures, and when they meet you, they say, We believe; but when they assemble privately together, they bite their fingers' ends out of wrath against you. Say unto them, Die in your wrath: verily GOD knoweth the innermost part of your breasts. If good happen unto you, it grieveth them; and if evil befall you, they rejoice at it. But if ye be patient, and fear God, their subtlety shall not hurt you at all; for GOD comprehendeth whatever they do.

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

of al Aws and al Khazraj who had embraced Mohammedism.

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

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

which the Jewish tribes of Koreidha, Nad?r, Banu Kainoka, and those who dwelt

at Khaibar, were afterwards reduced by Mohammed.

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

to pay tribute.

f Those namely who have embraced Islam.

g That is, the Koran.

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

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

i i.e., Of a different religion.

2 Al Beidawi.

Call to mind when thou wentest forth early from thy family, that thou mightest prepare the faithful a camp for war;k and GOD hear and knew it; when two companies of you were anxiously thoughtful, so that ye became faint-hearted;l but GOD was the supporter of them both; and in GOD let the faithful trust. And GOD had already given you the victory at Bedr,m when ye were inferior in number; therefore fear GOD, that ye may be thankful. 120 When thou saidst unto the faithful, Is it not enough for you, that your LORD should assist you with three thousand angels sent down from heaven? Verily if ye persevere, and fear God, and your enemies come upon you suddenly, your LORD will assist you with five thousand angels, distinguished by their horses and attire.n And this GOD designed only as good tidings for youo that your hearts might rest secure; for victory is from GOD alone, the mighty, the wise. That he should cut off the uttermost part of the unbelievers, or cast them down, or that they should be overthrown and unsuccessful is nothing to thee. It is no business of thine; whether God be turned unto them, or whether he punish them; they are surely unjust doers.p To GOD belongeth whatsoever is in heaven and on earth: he spareth whom he pleaseth, and he punisheth whom he pleaseth; for GOD is merciful. O true believers, devour nor usury, doubling it twofold; but fear GOD, that ye may prosper: and fear the fire which is prepared for the unbelievers; and obey GOD, and his apostle that ye may obtain mercy. And run with emulation to obtain remission from your LORD, and paradise, whose breath equalleth the heavens and the earth, which is prepared for the godly;

k This was at the battle of Ohod, a mountain about four miles to the north of Medina. The Koreish, to revenge their loss at Bedr,1 the next year being the third of the Hejra, got together an army of 3,000 men, among whom there were 200 horse, and 700 armed with coats of mail. These forces marched under the conduct of Abu Sofian and sat down at Dhu'lholeifa, a village about six miles from Medina. Mohammed, being much inferior to his enemies in numbers, at first determined to keep himself within the town, and receive them there; but afterwards, the advice of some of his companions prevailing, he marched out against them at the head of 1,000 men (some say he had 1,050 men, others but 900), of whom 100 were armed with coats of mail, but he had no more than one horse, besides his own, in his whole army. With these forces he formed a camp in a village near Ohod, which mountain he contrived to have on his back; and the better to secure his men from being surrounded, he placed fifty archers in the rear, with strict orders not to quit their post. When they came to engage, Mohammed had the better at first, but afterwards by the fault of his archers, who left their ranks for the sake of the plunder, and suffered the enemies' horse to encompass the Mohammedans and attack them in the rear, he lost the day, and was very near losing his life, being struck down by a shower of stones, and wounded in the face with two arrows, on pulling out of which his two foreteeth dropped out. Of the Moslems seventy men were slain, and among them Hamza the uncle of Mohammed, and of the infidels twenty-two.2 To excuse the ill success of this battle, and to raise the drooping courage of his followers, is Mohammed's drift in the remaining part of this chapter. l These were some of the families of Banu Salma of the tribe of al Khazraj, and Banu'l Hareth of the tribe of al Aws, who composed the two wings of Mohammed's army. Some ill impression had been made on them by Abda'llah Ebn Obba Sol?l, then an infidel, who having drawn off 300 men, told them that they were going to certain death, and advised them to return back with him; but he could prevail on but a few, the others being kept firm by the divine influence, as the following words intimate.3 m See before, p. 32. n The angels who assisted the Mohammedans at Bedr, rode, say the commentators, on black and white horses, and had on their heads white and yellow sashes, the ends of which hung down between their shoulders. o i.e., As an earnest of future success. p This passage was revealed when Mohammed received the wounds above mentioned at the battle of Ohod, and cried out, How shall that people prosper who have stained their prophet's face with blood, while he called them to their Lord? The person who wounded him was Otha the son of Abu Wakkas.4

1 See before, p. 32. 2 Abulfeda, in Vita Moham. p. 64, &c. El Macin. l. x. Prideaux's Life of Mahomet, p. 80. 3 Al Beidawi.

who give alms in prosperity and adversity; who bridle their anger, and forgive men; for GOD loveth the beneficent.q And who, after they have committed a crime, or dealt unjustly with their own souls, remember GOD, and ask pardon for their sins, (for who forgiveth sins except GOD?) and persevere not in what they have done knowingly; 130 their reward shall be pardon from their LORD, and gardens wherein rivers flow, they shall remain therein forever: and how excellent is the reward of those who labor! There have already been before you examples of punishment of infidels, therefore go through the earth, and behold what hath been the end of those who accuse God's apostles of imposture. This book is a declaration unto men, and a direction and an admonition to the pious. And be not dismayed, neither be ye grieved; for ye shall be superior to the unbelievers if ye believe. If a wound hath happened unto you in war,r a like wound hath already happened unto the unbelieving people:s and we cause these days of different success interchangeably to succeed each other among men; that GOD may know those who believe, and may have martyrs from among you: (GOD loveth not the workers of iniquity;) and that GOD might prove those who believe, and destroy the infidels. Did ye imagine that ye should enter paradise, when as yet GOD knew not those among you who fought strenuously in his cause; nor knew those who persevered with patience? Moreover ye did sometimes wish for death before that ye met it;t but ye have now seen it, and ye looked on, but retreated from it. Mohammed is no more than an apostle; the other apostles have already deceased before him: if he die, therefore, or be slain, will ye turn back on your heels?u but he who turneth back on his heels will not hurt God at all; and GOD will surely reward the thankful.

q It is related of Hasan the son of Ali, that a slave having once thrown a dish on him boiling hot, as he sat at table, and fearing his master's resentment, fell immediately on his knees, and repeated these words, Paradise is for those who bridle their anger: Hasan answered, I am not angry. The slave proceeded, and for those who forgive men. I forgive you, said Hasan. The slave, however, finished the verse, adding, for God loveth the beneficent. Since it is so replied Hasan, I give you your liberty, and four hundred pieces of silver.5 A noble instance of moderation and generosity. r That is, by your being worsted at Ohod. s When they were defeated at Bedr. It is observable that the number of Mohammedans slain at Ohod, was equal to that of the idolaters slain at Bedr; which was so ordered by GOD for a reason to be given elsewhere.1 t Several of Mohammed's followers who were not present at Bedr, wished for an opportunity of obtaining, in another action, the like honour as those had gained who fell martyrs in that battle; yet were discouraged on seeing the superior numbers of the idolaters in the expedition of Ohod. On which occasion this passage was revealed.2 u These words were revealed when it was reported in the battle of Ohod that Mohammed was slain; whereupon the idolaters cried out to his followers, Since your prophet is slain, return to your ancient religion, and to your friends; if Mohammed had been a prophet he had not been slain. It is related that a Moslem named Ans Ebn al Nadar, uncle to Malec Ebn Ans, hearing these words, said aloud to his companions, My friends, though Mohammed be slain, certainly Mohammed's Lord liveth and dieth not; therefore value not your lives since the prophet is dead, but fight for the cause for which he fought: then he cried out, O God, I am excused before thee, and acquitted in thy sight of what they say; and drawing his sword, fought valiantly till he was killed.3

4 Idem. Abulfeda, ubi supra. 5 Vide D'Herbelot, Bibl. Orient. Art. Hassan. 1 In not. ad cap. 8. 2 Al Beidawi 3 Idem.

No soul can die unless by the permission of GOD, according to what is written in the book containing the determination of things.x And whoso chooseth the reward of this world, we will give him thereof: but whoso chooseth the reward of the world to come, we will give him thereof: and we will surely reward the thankful. 140 How many prophets have encountered those who had many myriads of troops: and yet they desponded not in their mind for what had befallen them in fighting for the religion of GOD; and were not weakened, neither behaved themselves in an abject manner? GOD loveth those who persevere patiently. And their speech was no other than what they said, Our LORD forgive us our offences, and our transgressions in our business; and confirm our feet, and help us against the unbelieving people. And GOD gave them the reward of this world, and a glorious reward in the life to come; for GOD loveth the well-doers. O ye who believe, if you obey the infidels, they will cause you to turn back on your heels, and ye will be turned back and perish:y but GOD is your LORD; and he is the best helper. We will surely cast a dread into the hearts of the unbelievers,z because they have associated with GOD that concerning which he sent them down no power: their dwelling shall be the fire of hell; and the receptacle of the wicked shall be miserable. GOD had already made good unto you his promise, when ye destroyed them by his permission,a until ye became faint-hearted, and disputed concerning the command of the apostle, and were rebellious;b after God had shown you what ye desired. Some of you chose this present world, and others of you chose the world to come.c Then he turned you to flight from before them, that he might make trial of you: (but he hath now pardoned you: for GOD is endued with beneficence towards the faithful;) when ye went up as ye fled, and looked not back on any: while the apostle called you, in the uttermost part of you.d Therefore God rewarded you with affliction on affliction, that ye be not grieved hereafter for the spoils which ye fail of, nor for that which befalleth you,e for GOD is well acquainted with whatever ye do.

x Mohammed, the more effectually to still the murmurs of his party on their defeat, represents to them that the time of every man's death is decreed and predetermined by God, and that those who fell in the battle could not have avoided their fate had they stayed at home; whereas they had now obtained the glorious advantage of dying martyrs for the faith. Of the Mohammedan doctrine of absolute predestination I have spoken in another place.4 y This passage was also occasioned by the endeavours of the Koreish to seduce the Mohammedans to their old idolatry, as they fled in the battle of Ohod. z To this Mohammed attributed the sudden retreat of Abu Sofian and his troops, without making any farther advantage of their success; only giving Mohammed a challenge to meet them next year at Bedr, which he accepted. Others say that as they were on their march home, they repented they had not utterly extirpated the Mohammedans, and began to think of going back to Medina for that purpose, but were prevented by a sudden consternation or panic fear, which fell on them from GOD.5 a i.e., In the beginning of the battle, when the Moslems had the advantage, putting the idolaters to flight, and killing several of them. b That is, till the bowmen, who were placed behind to prevent their being surrounded, seeing the enemy fly, quitted their post, contrary to Mohammed's express orders, and dispersed themselves to seize the plunder; whereupon Khaled Ebn al Wal?d perceiving their disorder, fell on their rear with the horse which he commanded, and turned the fortune of the day. It is related that though Abda'llah Ebn Johair, their captain, did all he could to make them keep their ranks, he had not ten that stayed with him out of the whole fifty.6 c The former were they who, tempted by the spoil, quitted their post; and the latter they who stood firm by their leader. d Crying aloud, Come hither to me, O servants of GOD! I am the apostle of GOD; he who returneth back, shall enter paradise. But notwithstanding all his endeavours to rally his men, he could not get above thirty of them about him. e i.e., GOD punished your avarice and disobedience by suffering you to be beaten by your enemies, and to be discouraged by the report of your prophet's death; that ye might be inured to patience under adverse fortune, and not repine at any loss or disappointment for the future

4 Prelim. Disc. Sect IV. 5 Al Beidawi. 6 Idem. Vide Abulfeda, Vit. Moh. p. 65, 66, and note, ibid.

Then he sent down upon you after affliction security; a soft sleep which fell on some part of you; but other part were troubled by their own souls;f falsely thinking of GOD, a foolish imagination saying, Will anything of the matter happen unto us?g Say, Verily, the matter belongeth wholly unto GOD. They concealed in their minds what they declared not unto thee; saying,h If anything of the matter had happened unto us,i we had not been slain here. Answer, If ye had been in your houses, verily they would have gone forth to fight, whose slaughter was decreed, to the places where they died, and this came to pass that GOD might try what was in your breasts, and might discern what was in your hearts; for GOD knoweth the innermost parts of the breasts of men. Verily they among you who turned their backs on the day whereon the two armies met each other at Ohod, Satan caused them to slip for some crime which they had committed:k but now hath GOD forgiven them; for GOD is gracious and merciful. 150 O true believers, be not as they who believed not, and said of their brethren when they had journeyed in the land or had been at war, If they had been with us, those had not died, nor had these been slain: whereas what befell them was so ordained that GOD might take it matter of sighing in their hearts. GOD giveth life, and causeth to die: and GOD seeth that which ye do. Moreover if ye be slain, or die in defence of the religion of GOD, verily pardon from GOD, and mercy, is better than what they heap together of worldly riches. And if ye die, or be slain, verily unto GOD shall ye be gathered. And as to the mercy granted unto the disobedient from GOD, thou O Mohammed, hast been mild towards them; but if thou hadst been severe, and hard-hearted, they had surely separated themselves from about thee. Therefore forgive them, and ask pardon for them: and consult them in the affair of war; and after thou hast deliberated, trust in GOD; for GOD loveth those who trust in him. If GOD help you, none shall conquer you; but if he desert you, who is it that will help you after him? Therefore in GOD let the faithful trust. It is not the part of a prophet to defraud,l for he who defraudeth shall bring with him what he hath defrauded any one of, on the day of the resurrection.m Then shall every soul be paid what he hath gained; and they shall not be treated unjustly.

f After the action, those who had stood firm in the battle were refreshed as they lay in the field by falling into an agreeable sleep, so that the swords fell out of their hands; but those who had behaved themselves ill were troubled in their minds, imagining they were now given over to destruction.1 g That is, is there any appearance of success, or of the divine favour and assistance which we have been promised?2 h i.e., To themselves, or to one another in private. i If GOD had assisted us according to his promise; or, as others interpret the words, if we had taken the advice of Abda'llah Ebn Obba Sol?l, and had kept within the town of Medina, our companions had not lost their lives.3 k viz., For their covetousness in quitting their post to seize the plunder. l This passage was revealed, as some say, on the division of the spoil at Bedr; when some of the soldiers suspected Mohammed of having privately taken a scarlet carpet made all of silk and very rich, which was missing.4 Others suppose the archers, who occasioned the loss of the battle of Ohod, left their station because they imagined Mohammed would not give them their share of the plunder; because, as it is related, he once sent out a party as an advanced guard, and in the meantime attacking the enemy, took some spoils which he divided among those who were with him in the action, and gave nothing to the party that was absent on duty.5 m According to a tradition of Mohammed, whoever cheateth another will on the day of judgment carry his fraudulent purchase publicly on his neck.

1 Al Beidawi, Jallalo'ddin. 2 Idem. 3 Idem.

4 Al Beidawi, Jallalo'ddin.

5 Al Beidawi.

Shall he therefore who followeth that which is well-pleasing unto GOD be as he who bringeth on himself wrath from GOD, and whose receptacle is hell? an evil journey shall it be thither. There shall be degrees of rewards and punishments with GOD, for GOD seeth what they do. Now hath GOD been gracious unto the believers when he raised up among them an apostle of their own nation,n who should recite his signs unto them, and purify them, and teach them the book of the Koran and wisdom:o whereas they were before in manifest error. After a misfortune had befallen you at Ohod, (ye had already obtained two equal advantages)p do ye say, Whence cometh this? Answer, This is from yourselves:q for GOD is almighty. 160 And what happened unto you, on the day whereon the two armies met, was certainly by the permission of GOD; and that he might know the ungodly. It was said unto them, Come, fight for the religion of GOD, or drive back the enemy: they answered, if we had known ye went out to fight, we had certainly followed you.r They were on that day nearer unto unbelief, than they were to faith; they spake with their mouths, what was not in their hearts: but GOD perfectly knew what they concealed; who said of their brethren, while themselves stayed at home, if they had obeyed us, they had not been slain. Say, Then keep back death from yourselves, if ye say truth. Thou shalt in nowise reckon those who have been slain at Ohod, in the cause of GOD, dead; nay, they are sustained alive with their LORD,s rejoicing for what GOD of his favor hath granted them; and being glad for those who, coming after them, have not as yet overtaken them;t because there shall no fear come on them, neither shall they be grieved. They are filled with joy for the favor which they have received from GOD and his bounty; and for that GOD suffereth not the reward of the faithful to perish. They who hearkened unto GOD and his apostle, after a wound had befallen them at Ohod,u such of them as do good works, and fear God, shall have a great reward;

n Some copies, instead of min anfosihim, i.e., of themselves, read min anfasihim, i.e., of the noblest among them; for such was the tribe of Koreish, of which Mohammed was descended.1 o i.e., The Sonna.2 p viz., In the battle of Bedr, where ye slew seventy of the enemy, equalling the number of those who lost their lives at Ohod, and also took as many prisoners.3 q It was the consequence of your disobeying the orders of the prophet, and abandoning your post for the sake of plunder. r That is, if we had conceived the least hope of success when ye marched out of Medina to encounter the infidels, and had not known that ye went rather to certain destruction than to battle, we had gone with you. But this Mohammed here tells them was only a feigned excuse; the true reason of their staying behind being their want of faith and firmness in their religion.4 s See before, p. 17. t i.e., Rejoicing also for their sakes, who are destined to suffer martyrdom, but have not as yet attained it.5 u The commentators differ a little as to the occassion of this passage. When news was brought to Mohammed, after the battle of Ohod, that the enemy, repenting of their retreat, were returning towards Medina, he called about him those who had stood by him in the battle, and marched out to meet the enemy as far as Homara al Asad, about eight miles from that town, notwithstanding several of his men were so ill of their wounds that they were forced to be carried; but a panic fear having seized the army of the Koreish, they changed their resolution and continued their march home; of which Mohammed having received intelligence, he also went back to Medina: and, according to some commentators, the Koran here approves the faith and courage of those who attended the prophet on this occasion. Others say the persons intended in this passage were those who went with Mohammed the next year, to meet Abu Sofian and the Koreish, according to their challenge, at Bedr,1 where they waited some time for the enemy, and then returned home; for the Koreish, though they set out from Mecca, yet never came so far as the place of appointment, their hearts failing them on their march; which Mohammed attributed to their being struck with a terror from GOD.2 This expedition the Arabian histories call the second, or lesser expedition of Bedr.

1 Idem. 2 Idem. 3 See before, p. 32. 4 Al Beidawi. 5 Vide Rev. vi. II. 1 See before, p. 47, note 2. 2 Al Beidawi.

unto whom certain men said, Verily the men of Mecca have already gathered forces against you, be ye therefore afraid of them:x but this increased their faith, and they said, GOD is our support, and the most excellent patron. Wherefore they returned with favor from GOD, and advantage:y no evil befell them: and they followed what was well pleasing unto GOD: for GOD is endowed with great liberality. Verily that devilz would cause you to fear his friends: but be ye not afraid of them: but fear me, if ye be true believers. 170 They shall not grieve thee, who emulously hasten unto infidelity; for they shall never hurt GOD at all. GOD will not give them a part in the next life, and they shall suffer a great punishment. Surely those who purchase infidelity with faith shall by no means hurt GOD at all, but they shall suffer a grievous punishment. And let not the unbelievers think, because we grant them lives long and prosperous, that it is better for their souls: we grant them long and prosperous lives only that their iniquity may be increased; and they shall suffer an ignominious punishment. GOD is not disposed to leave the faithful in the condition which ye are now in,a until he sever the wicked from the good; nor is GOD disposed to make you acquainted with what is a hidden secret, but GOD chooseth such of his apostles as he pleaseth, to reveal his mind unto:b believe therefore in GOD, and his apostles; and if ye believe, and fear God, ye shall receive a great reward. And let not those who are covetous of what GOD of his bounty hath granted them imagine that their avarice is better for them: nay, rather it is worse for them. That which they have covetously reserved shall be bound as a collar about their neck,c on the day of the resurrection: unto GOD belongeth the inheritance of heaven and earth; and GOD is well acquainted with what ye do.

x The persons who thus endeavoured to discourage the Mohammedans were, according to one tradition, some of the tribe of Abd Kais, who, going to Medina, were bribed by Abu Sofian with a camel's load of dried raisins; and, according to another tradition, it was Noaim Ebn Masúd al Ashja? who was also bribed with a she-camel ten months gone with young (a valuable present in Arabia). This Noaim, they say, finding Mohammed and his men preparing for the expedition, told them that Abu Sofian, to spare them the pains of coming so far as Bedr, would seek them in their own houses, and that none of them could possibly escape otherwise than by timely flight. Upon which Mohammed, seeing his followers a little dispirited, swore that he would go himself though not one of them went with him. And accordingly he set out with seventy horsemen, every one of them crying out, Hashna Allah, i.e., GOD is our support.3 y While they stayed at Bedr expecting the enemy, they opened a kind of fair there, and traded to very considerable profit.4 z Meaning either Noaim, or Abu Sofian himself. a That is, he will not suffer the good and sincere among you to continue indiscriminately mixed with the wicked and hypocritical. b This passage was revealed on the rebellious and disobedient Mohammedans telling Mohammed that if he was a true prophet he could easily distinguish those who sincerely believed from the dissemblers.1 c Mohammed is said to have declared, that whoever pays not his legal contribution of alms duly shall have a serpent twisted about his neck at the resurrection.2

3 Idem, Jallalo'ddin. 4 Al Beidawi. 1 Idem. 2 Idem, Jallalo'ddin.

GOD hath already heard the saying of those who said, Verily GOD is poor, and we are rich:d we will surely write down what they have said, and the slaughter which they have made of the prophets without a cause; and we will say unto them, Taste ye the pain of burning. This shall they suffer for the evil which their hands have sent before them, and because GOD is not unjust towards mankind; who also say, Surely GOD hath commanded us, that we should not give credit to any apostle, until one should come unto us with a sacrifice, which should be consumed by fire.e 180 Say, Apostles have already come unto you before me,f with plain proofs, and with the miracle which ye mention: why therefore have ye slain them, if ye speak truth? If they accuse thee of imposture, the apostles before thee have also been accounted impostors, who brought evident demonstrations, and the scriptures, and the book which enlighteneth the understanding. Every soul shall taste of death, and ye shall have your reward on the day of resurrection; and he who shall be far removed from hell fire, and shall be admitted into paradise, shall be happy: but the present life is only a deceitful provision. Ye shall surely be proved in your possessions, and in your persons; and ye shall bear from those unto whom the scripture was delivered before you, and from the idolaters, much hurt: but if ye be patient and fear God, this is a matter that is absolutely determined. And when GOD accepted the covenant of those to whom the book of the law was given, saying, Ye shall surely publish it unto mankind, ye shall not hide it: yet they threw it behind their backs, and sold it for a small price: but woful is the price for which they have sold it.g Think not that they who rejoice at what they have done, and expect to be praised for what they have not done;h think not, O prophet, that they shall escape from punishment, for they shall suffer a painful punishment;

d It is related that Mohammed, writing to the Jews of the tribe of Kainoka to invite them to Islam, and exhorting them, among other things, in the words of the Koran,3 to lend unto GOD on good usury, Phineas Ebn Az?ra, on hearing that expression, said, Surely GOD is poor, since they ask to borrow for him. Whereupon Abu Becr, who was the bearer of that letter, struck him on the face, and told him that if it had not been for the truce between them, he would have struck off his head; and on Phineas's complaining to Mohammed of Abu Becr's ill usage, this passage was revealed.4 e The Jews, say the commentators, insisted that it was a peculiar proof of the mission of all the prophets sent to them, that they could, by their prayers, bring down fire from heaven to consume the sacrifice, and therefore they expected Mohammed should do the like. And some Mohammedan doctors agree that GOD appointed this miracle as the test of all their prophets, except only Jesus and Mohammed;5 though others say any other miracle was a proof full as sufficient as the bringing down fire from heaven.6 The Arabian Jews seem to have drawn a general consequence from some particular instances of this miracle in the Old Testament.7 And the Jews at this day say, that first the fire which fell from heaven on the altar of the tabernacle,8 after the consecration of Aaron and his sons, and afterwards that which descended on the altar of Solomon's temple, at the dedication of that structure,9 was fed and constantly maintained there by the priests, both day and night, without being suffered once to go out, till it was extinguished, as some think, in the reign of Manasses,10 but, according to the more received opinion, when the temple was destroyed by the Chaldeans. Several Christians11 have given credit to this assertion of the Jews, with what reason I shall not here inquire; and the Jews, in consequence of this notion, might probably expect that a prophet who came to restore GOD'S true religion, should rekindle for them this heavenly fire, which they have not been favoured with since the Babylonish captivity. f Among these the commentators reckon Zacharias and John the Baptist. g i.e., Dearly shall they pay hereafter for taking bribes to stifle the truth. Whoever concealeth the knowledge which GOD has given him, says Mohammed, GOD shall put on him a bridle of fire on the day of resurrection. h i.e., Who think they have done a commendable deed in concealing and dissembling the testimonies in the Pentateuch concerning Mohammed, and in disobeying GOD'S commands to the contrary. It is said that, Mohammed once asking some Jews concerning a passage in their law, they gave him an answer very different from the truth, and were mightily pleased that they had, as they thought, deceived him. Others, however, think this passage relates to some pretended Mohammedans who rejoiced in their hypocrisy, and expected to be commended for their wickedness.12

3 Cap. 2, p. 26. 4 Al Beidawi. 5 Jallalo'ddin.

6 Al Beidawi.

7 Levit. ix. 24; I Chron. xxi. 26; 2 Chron. vii. I; 1 Kings xviii. 38.

8 Levit. ix. 24. 9 2 Chron. vii. x.

10 Talmud, Zebachim, c. 6. 11 See Prideaux's Connect part i. bk.

iii. p. 158. 12 Al Beidawi.

and unto GOD belongeth the kingdom of heaven and earth: GOD is almighty. Now in the creation of heaven and earth, and the vicissitude of night and day, are signs unto those who are endued with understanding; who remember GOD standing, and sitting, and lying on their sides;i and meditate on the creation of heaven and earth, saying, O LORD, thou hast not created this in vain; far be it from thee: therefore deliver us from the torment of hell fire: O LORD, surely whom thou shalt throw into the fire, thou wilt also cover with shame: nor shall the ungodly have any to help them. 190 O LORD, we have heard a preacherk inviting us to the faith and saying, Believe in your LORD: and we believed. O LORD, forgive us therefore our sins, and expiate our evil deeds from us, and make us to die with the righteous. O LORD, give us also the reward which thou hast promised by thy apostles; and cover us not with shame on the day of resurrection; for thou art not contrary to the promise. Their LORD therefore answered them, saying, I will not suffer the work of him among you who worketh to be lost, whether he be male, or female:l the one of you is from the other. They therefore who have left their country, and have been turned out of their houses, and have suffered for my sake, and have been slain in battle; verily I will expiate their evil deeds from them, and I will surely bring them into gardens watered by rivers; a reward from GOD; and with GOD is the most excellent reward. Let not the prosperous dealing of the unbelievers in the land deceive thee;m it is but a slender provision;n and then their receptacle shall be hell; an unhappy couch shall it be. But they who fear the LORD shall have gardens through which rivers flow, they shall continue therein forever: this is the gift of GOD for what is with GOD shall be better for the righteous than short-lived worldly prosperity. There are some of those who have received the scriptures, who believe in GOD, and that which hath been sent down unto you, and that which hath been sent down to them, submitting themselves unto GOD;o they tell not the signs of GOD for a small price:

i viz., At all times and in all postures. Al Beidawi mentions a saying of Mohammed to one Imran Ebn Hosein, to this purpose: Pray standing, if thou art able; if not, sitting; and if thou canst not sit up, then as thou liest along. Al Shafe? directs that he sick should pray lying on their right side. k Namely, Mohammed, with the Koran. l These words were added, as some relate, on Omm Salma, one of the prophet's wives, telling him that she had observed GOD often made mention of the men who fled their country for the sake of their faith, but took no notice of the women.1 m The original word properly signifies success in the affairs of life, and particularly in trade. It is said that some of Mohammed's followers observing the prosperity the idolaters enjoyed, expressed their regret that those enemies of GOD should live in such ease and plenty, while themselves were perishing for hunger and fatigue; whereupon this passage was revealed.2 n Because of its short continuance. o The persons here meant, some will have to be Abda'llah Ebn Salam3 and his companions; others suppose they were forty Arabs of Najran, or thirty-two Ethiopians, or else eight Greeks, who were converted from Christianity to Mohammedism; and others say this passage was revealed in the ninth year of the Hejra, when Mohammed, on Gabriel's bringing him the news of the death of Ashama king of Ethiopia, who had embraced the Mohammedan religion some years before,4 prayed for the soul of the departed; at which some of his hypocritical followers were displeased, and wondered that he should pray for a Christian proselyte whom he had never seen.5

1 Idem. 2 Idem. 3 See before, p. 44. 4 See the Prelim. Discourse, Sect. II. 5 Al Beidawi.

these shall have their reward with their LORD; for GOD is swift in taking an account.p 200 O true believers, be patient and strive to excel in patience, and be constant-minded, and fear GOD, that ye may be happy.

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